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PRINCETON,  N.  J, 

Presented  by  3h(S  C\  L/\-\-Vi  o Y~. 


Division  ....  OlX--. 
Sectim 


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i 


THE  SORROW  AND  HOPE  OF 
THE  EGYPTIAN  SUDAN 


BIRDS-EYE  VIEW  OF  MISSION  STATION  AT  DOLEIB  HILL  ON  THE  SOBAT  RIVER. 


The  Sorrow  and  Hope 

of 

The  Egyptian  Sudan 

A Survey  of  Missionary  Conditions 
and  Methods  of  Work  in 
the  Egyptian  Sudan 

y 

By  CHARLES  R.  WATSON 


ILLUSTRATED 


The  Board  of  Foreign  Missions 
of  the 

United  Presbyterian  Church  of  North  America 
Philadelphia,  Pa. 


COPYRIGHT,  1913,  BY 
THE  BOARD  OF  FOREIGN  MISSIONS 
or  THE 

UNITED  PRESBYTERIAN  CHURCH  OF 
NORTH  AMERICA. 


To  the 

Men  and  Women 
Who  Know  Christ, 

Who  Believe  in  Prayer 

and 

Who  are  Resolved  to  Place 
First  in  Their  Lives 
Obedience  to  the  Great  Commission 


V 


PREFACE 


Books  on  the  Egyptian  Sudan  are  not 
few  in  number,  but  books  which  de- 
scribe this  interesting  country  from  the 
standpoint  of  missions  may  be  counted 
upon  the  fingers  of  one  hand.  “The  Egyptian  Su- 
dan” by  the  Rev.  J.  K.  Giffen,  D.  D.,  has  been  the 
best  known  missionary  book  on  this  section  of  Af- 
rica, and  in  it  the  missionary  conditions  and  ex- 
periences of  a decade  ago  are  set  forth  with  a viv- 
idness and  a descriptive  power  which  can  scarcely 
be  rivalled.  During  the  past  decade,  however, 
.nuch  has  been  done,  and  still  more  has  been  learn- 
ed of  what  remains  to  be  done.  The  present  book 
undertakes  to  tell  the  story  of  what  has  been  ac- 
complished and  to  lift  the  vision  of  the  unfin- 
ished task. 

To  make  the  book  serviceable  as  a permanent 
missionary  Handbook,  and  also  to  provide  a set- 
ting for  the  missionary  work  and  vision  that  are 
presented,  the  first  chapter  is  devoted  to  a descrip- 


VII 


tion  of  the  country,  the  second  and  third  chapters 
present  the  sorrowful  story  of  Slavery  and  Mah- 
dism  in  the  Sudan,  and  the  fourth  chapter  deals 
with  the  people  and  their  characteristics.  Then 
follows  an  account  of  existing  missionary  work 
and  its  methods  and  problems.  The  book  closes 
with  a presentation  of  the  claim  and  the  call  of 
the  Land  of  the  Blacks.  Important  supplement- 
ary information  is  presented  in  the  Appendix. 

Special  prominence  has  been  given  to  the  mis- 
sionary work  of  the  United  Presbyterian  Church 
of  North  America,  which  labors  in  the  Sudan 
under  the  name  of  “The  American  Mission,”  in- 
asmuch as  this  book  is  to  be  used  by  the  young 
people  of  that  Church  for  special  missionary 
study. 

The  most  valuable  aid  received  from  such 
books  as  Dr.  Giffen’s  “The  Egyptian  Sudan,” 
Westermann’s  “The  Shilluk  People : Their  Lan- 
guage and  Folklore,”  and  the  ofificial  publications 
of  the  Sudan  Government  will  be  evident  to  every 
reader.  The  author  wishes  to  express  his  indebt- 
edness not  only  to  these  sources  of  information, 
but  also  to  those  who  have  aided  him  personally 
by  reviewing  the  facts  presented  as  well  as  the 


VIII 


outline  followed,  and  by  assisting  in  the  many  de- 
tails connected  with  the  publication  of  the  book. 

The  book  is  sent  forth  with  the  earnest  prayer 
that  in  this  day  of  signal  opportunity  and  of  re- 
newed missionary  interest,  the  Church  of  Jesus 
Christ  may  enter  into  the  now  unoccupied  fields 
of  the  Egyptian  Sudan,  so  that  its  tribes  and  peo- 
ples may  “obtain  gladness  and  joy;  and  sorrow 
and  sighing  shall  flee  away.” 


IX 


CONTENTS 


Chapter.  Page. 

I.  The  Land  of  the  Blacks  15 

II.  A Sorrowful  Past  45 

III.  Fire  and  Sword  71 

IV.  The  People  105 

V.  The  Day  Breaks  129 

VI.  The  Message  of  Hope  151 

VII.  Challenge  and  Conquest 179 

Appendix. 

I.  Statistics  of  “American  Mission”  209 

II.  Statistics  of  Church  Miss.  Society 21 1 

III.  Khartum  Meteorological  Notes  213 

IV.  Climatic  Conditions  at  Doleib  Hill  214 

V.  Ethnology  of  the  Sudan  218 

VI.  Shilluk  Religious  Ceremony  220 

VII.  Shilluk  Folklore  221 

VIII.  Extract  from  Lord  Cromer’s  Report 224 

IX.  Bibliography  227 

Index  229 


XI 


LIST  OF  ILLUSTRATIONS 


Bird’s-Eye  View  of  Mission  Station  at 
Doleib  Hill Frontispiece 

Transportation  and  Travel  in  the 

Egyptian  Sudan  Facing  page  24 

The  River  Nile  in  Nubia  “ “ 28 

Relief  Map  of  Northeastern  Africa  . . “ “ 32 

Types  of  Land  in  the  Egyptian  Sudan  . “ “ 36 

Slave  Raiding  in  the  Sudan  “ “ 52 

Major-General  Charles  George  Gordon  “ “ 60 

The  Governor’s  Palace  at  Khartum  ...  “ “ 80 

Tomb  and  Death  of 


The  Mahdi’s 
Khalifa  ^ 

Kitchener  and  Wingate  

Native  Houses  in  Southern  Sudan  . . . 

Races  in  the  Egyptian  Sudan 

Views  of  Khartum  

Missionary  Work  

Mr.  Roosevelt  in  the  Egyptian  Sudan 

Missionary  Agencies  

War  Dance  of  Shilluk  Warriors  .... 
Sudanese  Types  


96 
100 
114 
124 

136 
160 
168 
176 
188 
200 

Diagram  Maps  pages  25,  42 


XIII 


CHAPTER  I 


The  Land  of  the  Blacks 


“Ah,  the  land  of  the  rustling  of  wings, 

Which  is  beyond  the  rivers  of  Ethiopia; 

That  sendeth  ambassadors  by  the  sea, 

Even  in  vessels  of  papyrus  upon  the  waters.” 

— Isaiah. 

“I  view  the  end  of  the  geographical  feat  as  the  be- 
ginning of  the  missionary  enterprise.” 

— David  Livingstone. 

“Yesterday,  Africa  was  the  continent  of  history,  of 
mystery,  and  of  tragedy;  to-day  it  is  the  continent  of 
opportunity;  to-morrow,  if  the  Church  is  true  to  itself, 
it  will  be  the  continent  of  triumphant  victories  for 
Christ.” 


— Bishop  J.  C.  Hartzell. 


I 


THE  LAND  OF  THE  BLACKS 

The  lure  of  the  Sudan  is  difficult  to  explain.  The 
Here  is  Steevens’s  explanation : “Perhaps  ® 
to  Englishmen — half-savage  still  on  the 
pinnacle  of  their  civilization — the  very 
charm  of  the  land  lies  in  its  empty  barbarism. 
There  is  space  in  the  Sudan.  There  is  the  fine, 
purified  desert  air,  and  the  long  stretching  gallops 
over  its  sand.  There  are  the  things  at  the  very 
back  of  life,  and  no  other  to  posture  in  front  of 
them, — hunger  and  thirst  to  assuage,  distance  to 
win  through,  pain  to  bear,  life  to  defend,  and 
death  to  face.  You  have  gone  back  to  the  spring 
water  of  your  infancy.  You  are  a savage  again — 
a savage  with  Rosbach  water,  if  there  is  any  left, 
and  a Mauser  repeating  pistol-carbine,  if  the  sand 
has  not  jammed  it,  but  still  at  the  last  word  a sav- 
age. You  are  unprejudiced,  simple,  free.  You 
are  a naked  man,  facing  naked  nature.  I do  not 
believe  that  any  of  us  who  come  home  whole  will 
think,  from  our  easy-chairs,  unkindly  of  the  Su- 
dan.” 

To  many,  the  lure  of  the  Sudan  is  the  lure  of 
adventure.  Here  are  miles  upon  miles  of  unex- 

17  1 

2 


Lure  of 
Sudan. 


Adventur*. 


Exploration. 


1 8 SORROW  AND  HOPE  OF  THE  SUDAN 

plored  country,  villages  and  whole  tribes  that 
have  not  yet  been  marked  on  any  map,  streams 
and  even  rivers  whose  sources  and  whose  outlets 
are  only  roughly  known,  hilly  ranges  if  not 
mountains  that  have  not  yet  been  scaled,  peoples 
who  have  never  yet  seen  a white  man,  innumer- 
able forms  of  vegetable  life  and  of  animal  life 
that  await  identification  and  classification.  All 
this  sounds  strange  when  you  add  that  the  capi- 
tal of  this  country  can  be  reached  in  what  an 
American  would  call  a “Pullman  sleeper”  and 
with  a well-appointed  dining-car,  and  that  from 
Khartum  you  may  go  a thousand  miles  farther 
.south  with  quite  as  much  safety  and  comfort  as 
you  would  have  going  by  boat  from  New  Or- 
leans to  Cincinnati,  and  with  vastly  greater  in- 
terest. Get  away,  however,  from  that  main  line 
of  travel  and  immediately  you  are  in  the  desolate 
desert,  the  grassy  prairie  or  the  marshy  jungle, 
where  adventure  invites  and  wild  game  lures  the 
hunters  of  Europe  and  America. 

Until  quite  recent  times,  interest  in  geogra- 
phical exploration  drew  men  and  even  women 
to  the  Sudan.  It  was  in  the  sixties  that  Miss 
Tinne,  grand-daughter  of  Admiral  van  Capellen, 
headed  an  exploring  expedition  which  pierced  to 
the  Sobat  and  even  to  Gondokoro,  although  a 
doctor  and  the  Baroness  van  Capellen  paid  the 
price  with  their  lives  sacrificed  to  the  black  water 
fever.  Nor  was  Miss  Tinne  the  only  woman  who 


THE  LAND  OF  THE  BLACKS 


19 


braved  the  dangers  of  travel  through  the  Sudan, 
while  the  roll  of  men  explorers  is  a long  one  and 
honorable  with  such  names  upon  it  as  Bruce  and 
Baker  and  Schweinfurth  and  Gordon. 

To  ethers,  again,  the  lure  of  the  Sudan  is  the 
strange  fascination  of  its  sorrowful  history. 
Along  these  tangled  paths  of  prairie  and  open 
forest,  or  along  the  scorching  caravan  routes  of 
the  desert,  or  perchance  shut  up  out  of  sight  and 
hearing  in  the  slave  dhows,  have  gone  through- 
out the  years  and  decades,  countless  thousands 
of  slaves,  women  chiefly  and  children,  but  young 
boys  and  men  too.  And  for  every  life  that  reach- 
ed the  slave  markets  of  Khartum  or  Egypt,  at 
least  two  other  lives  perished  along  the  Via 
Dolorosa  of  the  slave  route,  and  probably  two 
other  lives  were  sacrificed  in  the  murderous  raid 
that  preceded  the  capture  of  the  living  booty. 
To  those  who  have  this  interest  in  the  “Land  of 
the  Blacks”  (for  such  is  the  literal  meaning  of 
the  word  “Sudan”),  the  name  of  Gordon,  the 
“father  and  savior  of  the  Sudan,”  and  the  hero 
and  martyr  of  Khartum,  occupies  a place  of  sin- 
gular honor  and  of  peculiar  interest. 

Another  ground  of  interest  in  the  Sudan  re- 
mains to  be  mentioned.  It  is  the  missionary 
motive  and  passion.  The  past  century  has  been 
preeminently  a century  of  missions.  A passion 
for  the  extension  of  the  Kingdom  of  Christ, 
strangely  restrained,  almost  entirely  extinguished 


History. 


Missions. 


20 


SORROW  AND  HOPE  OF  THE  SUDAN 


Tsaiah. 


for  even  whole  centuries,  has  blazed  up  once 
again  like  a living  fire  in  the  heart  of  the 
Church,  and  has  become  the  most  powerful  as 
well  as  the  most  hopeful  feature  of  modern  Chris- 
tianity. This  new  missionary  impulse  of  Christi- 
anity has  a driving  power  that  promises  to  accept 
nothing  less  than  world  conquest.  To  be  sure, 
the  movement  is  only  in  its  beginnings  as  yet, 
but  who  will  despise  “the  day  of  small  things,” 
when  the  missionary  program  is  a world  pro- 
gram. Because  there  are  unconquered  king- 
doms along  the  two  Niles  in  the  great  Sudan, 
the  Christian  missionary  movement  adds  to  the 
love  of  adventure  and  to  the  fascination  of  sor- 
row and  suffering  and  to  the  lure  of  exploration, 
this  constraining  motive  of  interest  in  the  Christ- 
ian conquest  of  the  Egyptian  Sudan  and  in  the 
fulfilment  of  the  prophecy  voiced  twenty-six  cen- 
turies ago  by  Isaiah,  that  “In  that  time  shall  a 
present  be  brought  unto  Jehovah  of  hosts 

. from  a people  tall  and  smooth, 

Ever  from  a people  terrible  from  their  beginning  on- 
ward ; 

A nation  that  meteth  out,  and  treadeth  down. 

Whose  land  the  rivers  divide — 

To  the  place  of  the  name  of  Jehovah  of  hosts,  the 
Mount  Zion.” 

This  prophecy  cannot  find  its  fulfilment  until 
God’s  gift  shall  have  been  first  carried  to  that 
people  by  the  preaching  of  the  Gospel. 


THE  LAND  OF  THE  BLACKS 


21 


In  Kitchener’s  victorious  campaigns  for  the 
conquest  of  the  Sudan,  no  department  of  the 
army  was  regarded  as  more  vital  than  the  Intel- 
ligence Department.  Colonel  Wingate,  now  the 
Sirdar,  was  Chief  of  the  Intelligence  Depart- 
ment, and  it  was  said  of  him,  “Whatever  there 
was  to  know.  Colonel  Wingate  surely  knew  it, 
for  he  makes  it  his  business  to  know  everything.” 

In  the  missionary  enterprise  of  the  Christian 
Church,  nothing  is  more  important  than  its  In- 
telligence Department,  and  there  is  great  need 
for  many  a Colonel  Wingate  who  will  “make  it 
his  business  to  know.”  Devotion  to  missions 
must  not  be  made  a substitute  for  a thorough 
knowledge  of  missions,  else  how  can  the  cam- 
paign be  wisely  planned?  how  can  the  enterprise 
be  properly  equipped?  how  can  prayer  be  cor- 
rectly focused  upon  the  really  vital  issues  ? While 
there  is  much  to  be  learned  regarding  condi- 
tions in  the  Egyptian  Sudan,  yet  there  is  much 
that  has  already  been  discovered,  and  it  is  a plain 
Christian  duty  to  become  familiar  with  such  facts 
as  are  vitally  related  to  the  Christian  conquest 
of  the  Sudan.  Among  such  vital  facts  will  be 
not  merely  spiritual  and  religious  conditions,  but 
also  material  and  physical  conditions. 

The  Egyptian  Sudan  is  a vast  territory,  more  size, 
extensive  than  most  people  realize.  Its  area 
would  cover  all  the  States  east  of  the  Mississippi, 
with  enough  left  over  to  obliterate  England, 


22 


SORROW  AND  HOPE  OF  THE  SUDAN 


Distances. 


Scotland  and  Ireland.  Its  greatest  length  in  a 
straight  line,  from  north  to  south,  is  1,250  miles 
and  from  east  to  west  about  1,080.  If  its  south- 
ern boundary  were  placed  at  Key  West,  Florida, 
its  northern  boundary  would  lie  near  Toronto, 
Canada.  As  a matter  of  fact,  however,  the  Egyp- 
tian Sudan  lies  much  farther  to  the  south  than 
this;  it  lies  so  far  in  the  tropics  that  even  its 
northern  boundary  is  three  degrees  south  of  Key 
West,  Florida,  while  its  southern  boundary  is 
four  degrees  south  of  the  Panama  Canal.  Its 
northern  and  southern  boundaries  fall  respec- 
tively in  latitudes  which  are  about  three  degrees 
north  of  Bombay,  India,  and  about  three  degrees 
south  of  Ceylon.  In  describing  so  great  a stretch 
of  country,  it  would  be  manifestly  unsafe  to  gen- 
eralize about  anything. 

For  practical  purposes  and  in  the  Orient  es- 
pecially, distances  are  to  be  measured  not  merely 
in  miles,  but  also  in  hours  and  days.  To  go  from 
Wadi  Haifa  (the  northernmost  station)  to  Khar- 
tum, 579  miles,  by  rail,  takes  about  25  hours. 
To  go  from  Khartum  to  Gondokoro,  1,077  miles 
by  river  boat,  takes  about  thirteen  days.  Then, 
too,  it  is  well  to  remember  that  in  1880,  Gessi 
Pasha  was  blocked  for  some  six  weeks  by  the 
sudd  of  the  (River)  Bahr  el  Ghazal,  lost  over 
100  men,  and  would  have  starved,  but  for  a 
timely  relief  expedition.  So  you  cannot  always 
be  sure  of  your  dates  in  the  Sudan.  At  Gon- 


THE  LAND  OF  THE  BLACKS 


23 


dokoro,  or  slightly  beyond,  the  steamer  service 
ends,  but  there  are  still  more  than  one  hundred 
miles  to  be  covered  to  reach  the  southern  bound- 
ary. 

North  and  south,  the  railroad  and  then  the 
river,  the  great  natural  highway  of  the  Sudan,  Travel, 
afford  comparatively  easy  and  rapid  modes  of 
travel.  For  journeys  east  and  west,  there  are 
only  the  time-honored  caravan  routes  and  the  re- 
cently-opened railroad  from  Khartum  to  El 
Obeid  in  Kordofan. 

The  chief  railway  lines  are  four;  (a)  from 
Wadi  Haifa  to  Khartum;  this  is  the  line  used  in 
entering  the  Sudan  by  way  of  Egypt;  (b)  from 
Berber  to  Suakin,  the  latter  being  the  port  of 
entry  for  arrival  by  way  of  the  Red  Sea;  (c) 
from  Khartum  via  Sennar  to  El  Obeid;  (d) 
from  Abu  Hamed  to  Kareima. 

The  whole  history  of  the  Sudan  and  of  mod- 
ern missionary  effort  is  a commentary  upon  the 
problems  of  transportation  and  means  of  com-  Gordon’s  March, 
munication.  While  he  was  Governor-General  of 
the  Sudan,  Gordon  dealt  successfully  with  many 
most  difficult  situations  by  forced  marches,  which 
took  his  enemies  completely  by  surprise.  On 
one  occasion  he  covered  85  miles  on  camel  in  a 
day  and  a half  and  rode  up  through  the  lines  of 
an  army  that  had  expected  to  rebel,  but  thought 
it  had  hours  in  which  to  formulate  its  plans.  Thus 
by  his  amazing  rapidity,  Gordon  solved  a situa- 
tion which  bristled  with  dangers  and  difficulties. 


24 


SORROW  AND  HOPE  OF  THE  SUDAN 


On  the  other  hand,  not  merely  the  enemy  but 
chiefly  difficulties  of  transportation  delayed  the 
expedition  sent  to  relieve  him  at  the  time  of  the 
siege  of  Khartum,  and  reached  there  after  the 
city  had  fallen,  just  two  days  too  late.  Difficul- 

Sonsf  °°  travel  and  means  of  communication  like- 

wise affect  vitally  all  missionary  effort,  deter- 
mining, in  large  measure,  the  cost  of  the  enter- 
prise, the  outreach  of  influence  of  a given  sta- 
tion or  missionary,  the  number  of  stations  re- 
quired, the  need  for  medical  provision,  the  regu- 
lations as  to  furloughs  and  mission  meetings ; in- 
deed, the  whole  character  of  missionary  work  is 
frequently  affected  by  such  considerations  and 
conditions. 

Meaning  ot  The  word  “Sudan”  literally  means  “the  Land  of 
the  Blacks,”  and  as  such  is  really  applicable  to  the 
black  belt  of  Africa  from  east  to  west.  The 
Egyptian  Sudan  is  that  portion  of  the  great  Su- 
dan which  is  in  political  affiliation  with  Egypt. 

It  will  make  it  easier  to  refer  to  different  sec- 
tions of  the  Egyptian  Sudan,  if  the  names  and 
general  location  of  its  main  political  divisions  are 
mastered  with  clearness  and  accuracy.  The  out- 
line map  on  page  25  will  be  of  service  in  this 
connection.  The  following  are  the  names  of  the 
thirteen  provinces  into  which  the  Egyptian  Su- 
dan is  divided,  together  with  the  names  of  their 
chief  towns : 


Transportation  and  Travel  in  the  Sudan. 

River  Boat — Railroad — Train  of  Porters. 


26 


SORROW  AND  HOPE  OF  THE  SUDAN 


Name  of  Province 
Bahr  el  Ghazal. 
Berber. 

Blue  Nile. 
Dongola. 

Haifa. 

Kassala. 

Khartum. 

Kordofan. 

Mongalla. 

Red  Sea. 

Sennar. 

Upper  Nile. 
White  Nile. 


Chief  Town 
Wau. 

El  Darner. 

Wad  Medani. 

Merowe. 

Haifa. 

Kassala. 

Khartum. 

El  Obeid. 
Mongalla. 
Port  Sudan. 
Singa. 
Kodok.* 

El  Dueim. 


To  these  may  be  added,  the  Sultanate  of  Darfur 
which  is  a semi-independent  kingdom  paying  tribute  to 
the  Sudan  Government  and  having  El  Fasher  as  its 
chief  town. 


Each  province  is  again  divided  into  a varying 
number  of  Ma’murias,  as  for  example ; 


Upper  Nile  Province. 
(42,350  sq.  miles.) 


" Abwong. 

Gambela  (Trading  Post). 

Kaka  (Trading  Post). 

Khor  Alar. 

Kodok. 

Malakal  (Site  for  new  Gov- 
ernment Headquar- 
ters, and  Base  of 
Irrigation  Depart- 
ment.). 

Melut. 

Renk. 

^ Taufikia. 


*To  be  changed  to  Malakal. 


THE  LAND  OF  THE  BLACKS 


27 


The  political  boundaries  of  the  Egyptian  Su- 
dan may  be  roughly  indicated  as  follows : on  the 
north,  Egypt  at  the  22d  parallel  of  north  lati- 
tude ; on  the  east,  the  Red  Sea,  Eritrea  and  Abys- 
sinia (the  boundary  line  has  recently  been  ad- 
justed) ; on  the  west  and  the  southwest,  a line 
running  through  the  Libyan  Desert  agreed  to  by 
France,  then  the  Sultanate  of  Wadai  and  the  line 
of  watershed  between  the  Congo  and  Shari  riv- 
ers on  the  one  side  and  the  Nile  on  the  other; 
and  on  the  south,  the  Belgian  Congo  and  Uganda 
(approximately  the  5th  parallel  of  north  lati- 
tude). 

The  question  is  frequently  asked.  What  sort 
of  a country  is  the  Egyptian  Sudan  ? After  what 
has  been  pointed  out  as  to  the  size  of  the  Eg>q)- 
tian  Sudan,  no  one  would  expect  any  single  gen- 
eral description  of  the  country  to  suffice.  How- 
ever, to  bring  out  more  clearly  the  contrasts 
which  different  sections  of  the  Sudan  present, 
two  descriptions  may  be  compared  with  each 
other : 

“The  poor  Sudan ! The  wretched,  dry  Sudan ! 
Count  up  all  the  gains  you  will,  yet  what  a hideous 
irony  it  remains,  this  fight  of  half  a generation  for 
such  an  emptiness.  People  talk  of  the  Sudan  as  the 
East;  it  is  not  the  East.  The  East  has  age  and  color; 
the  Sudan  has  no  color  and  no  age — just  a monotone 
of  squalid  barbarism.  It  is  not  a country;  it  has  noth- 
ing that  makes  a country.  Some  brutish  institutions  it 


Boundaries. 


"Wretched  Su- 
dan.” 


28 


SORROW  AND  HOPE  OF  THE  SUDAN 


has,  and  some  bloodthirsty  chivalry.  But  it  is  not  a 
country;  it  has  neither  nationality,  nor  history,  nor  arts, 
nor  even  natural  features.  Just  the  Nile — ^the  nig- 
gard Nile  refusing  himself  to  the  desert — and  for  the 
rest  there  is  absolutely  nothing  to  look  at  in  the  Sudan. 
Nothing  grows  green.  Only  yellow  halfa-grass  to  make 
you  stumble,  and  sapless  mimosa  to  tear  your  eyes; 
dom-palms  that  mock  with  wooden  fruit,  and  Sodom 
apples  that  lure  with  flatulent  poison.  For  beasts  it 
has  tarantulas  and  scorpions  and  serpents;  devouring 
white  ants,  and  every  kind  of  loathsome  bug  that  flies 
or  crawls.  Its  people  are  naked  and  dirty,  ignorant  and 
besotted.  It  is  a quarter  of  a continent  of  sheer  squalor. 
Overhead  the  pitiless  furnace  of  the  sun,  under  foot 
the  never-easing  treadmill  of  the  sand,  dust  in  the  throat, 
tuneless  singing  in  the  ears,  searing  flame  in  the  eye, — 
the  Sudan  is  a God-accursed  wilderness,  an  empty  limbo 
of  torment  for  ever  and  ever.  Surely  enough,  ‘When 
Allah  made  the  Sudan,’  say  the  Arabs,  ‘he  laughed !’ 
You  can  almost  hear  the  fiendish  echo  of  it  crackling 
over  the  fiery  sand.” — Steevens. 

Such  is  one  description  and  this  is  the  other: 

Pleasant 

Scenes. 


“Trees  with  immense  stems,  and  of  a height  sur- 
passing all  that  we  had  elsewhere  seen  (not  even  ex- 
cepting the  palms  of  Egypt),  here  stood  in  masses 
which  seemed  unbounded,  except  where  at  intervals 
some  less  towering  forms  rose  gradually  higher  and 
higher  beneath  their  shade.  In  the  innermost  recesses 
of  these  woods  one  would  come  upon  an  avenue  like  the 
colonnade  of  an  Egyptian  temple,  veiled  in  the  leafy 
shade  of  a triple  roof  above.  Seen  from  without,  they 
had  all  the  appearance  of  impenetrable  forests,  but, 
traversed  within,  they  opened  into  aisles  and  corridors 


The  River  Nile  in  Nubia. 

In  the  Sudan,  however,  the  river  flows  through  a wholly  level  country. 


THE  LAND  OF  THE  BLACKS 


29 


which  were  musical  with  many  a murmuring  fount. 
Hardly  anywhere  was  the  height  of  these  less  than 
seventy  feet,  and  on  an  average  it  was  much  nearer  one 
hundred;  yet,  viewed  from  without,  they  very  often 
failed  to  present  anything  of  that  imposing  sight  which 
was  always  so  captivating  when  taken  from  the  brinks 
of  the  brooks  within.  In  some  places  the  sinking  of  the 
ground  along  which  the  gallery  tunnels  ran  would  be  so 
great  that  not  half  the  wood  revealed  itself  at  all  to 
the  contiguous  steppes,  while  in  that  wood  (out  of  sight 
as  it  was)  many  a ‘gallery’  might  still  exist.” — Schwein- 
furth. 

Both  descriptions  are  true.  We  need  only  to 
note  that  more  than  a thousand  miles  lie  between 
the  sections  of  country  which  they  describe. 
Steevens  was  looking  out  upon  the  northern  des- 
ert stretches  of  the  Berber  Province ; Schwein- 
furth  was  either  at  the  southernmost  point  of  the 
Bahr  el  Ghazal  Province  or  had  already  entered 
the  forest  region  of  West-Central  Africa. 

With  these  two  descriptions,  compare  a third, 
which  was  written  half  way  between  the  two 
points  referred  to,  in  the  lower  Sobat  region : 

‘‘In  no  place  are  the  trees  large.  All — or  nearly  all 
— are  a variety  of  the  acacia.  They  do  not  grow  very 
close  together,  nor  is  there  the  thick  undergrowth  that 
the  pictures  in  our  old  geographies  led  me  to  expect. 
You  know  the  sort  I mean — those  large  trees  covered 
with  vines,  and  monkeys  making  a bridge  on  which  to 
cross  over  rivers,  with  an  immense  snake  hanging  from 
at  least  one  of  the  trees.  Now  I do  not  know  that 


30 


SORROW  AND  HOPE  OF  THE  SUDAN 


Varying 

tures. 


there  are  no  such  scenes  in  some  parts  of  Africa,  but  I 
do  say  they  are  not  in  this  part.  I have  sometimes  heard 
officials  and  others  talk  about  ‘timber,’  but  in  Ohio  we 
would  call  it  brush,  or  where  the  trees  grew  close  to- 
gether we  might  call  it  a thicket.  Indeed  it  looks  a good 
deal  like  a wild  plum  thicket.  Just  around  where  we 
ate  our  lunch  the  trees  reminded  us  of  an  old  apple 
orchard  where  about  one  half  of  the  trees  had  died 
away,  or  some  olive  orchards  I have  seen  in  Italy.  But 
the  grass  is  in  no  way  disappointing.  It  grows  tall  and 
rank  everywhere.” — Mrs.  Giffen. 

Speaking  generally,  there  are  five  different 
sorts  of  country  in  the  Egyptian  Sudan.  There 
is  the  desert  region  to  the  northwest  and  north, 
which  takes  in  the  greater  part  of  the  Provinces 
of  Haifa,  Dongola,  and  Berber,  with  the  excep- 
tion of  course  of  the  cultivable  land  along  the 
river.  Just  south  of  this  desert  region  and  to 
the  west  of  the  White  Nile,  is  a country  com- 
monly described  as  steppes  and  barren  land. 
The  great  Province  of  Kordofan  and  the  Sultan- 
ate of  Darfur  represent  a region  of  this  sort,  save 
for  a large  number  of  cultivable  areas  which 
stand  out  like  oases  in  contrast  with  the  rest  of 
the  country.  To  the  east  of  the  Nile  and  north- 
ward to  the  Red  Sea,  including  the  Provinces  of 
the  Red  Sea,  of  Kassala,  of  Sennar,  and  portions 
of  the  Blue  and  White  Nile  Provinces,  there  is 
what  may  be  designated  grazing  land.  The 
country  in  the  southern  Provinces  of  Bahr  el 
Ghazal,  Mongalla  and  Upper  Nile  (which  in- 


THE  LAND  OF  THE  BLACKS. 


31 


eludes  the  Sobat  region),  is  well  described  as 
prairie  and  open  forest.  Finally,  and  most  im- 
portant, there  are  the  cultivable  lands;  these 
areas  dot  the  Kordofan  Province  and  Darfur, 
and,  for  the  most  part,  fringe  the  Nile  and  its 
tributaries. 

These  variations  in  the  character  of  the  coun- 
try  in  different  sections,  make  for  important  dif-  Pre- 
ferences in  the  character  of  the  peoples  inhabiting 
these  regions,  as  we  shall  see  in  a later  chapter. 
Their  occupations,  their  customs,  their  physical, 
their  intellectual  and  even  their  religious  traits 
differ  according  to  the  areas  in  which  they  live. 

It  is  remarkable  that  in  all  this  region  of  Af- 
rica, which  is  designated  the  Egyptian  Sudan,  fionsf 
there  are  no  great  elevations.  Most  of  the  coun- 
try lies  at  an  elevation  of  from  500  to  1,500  feet 
above  the  sea  level,  and  the  rest  ranges  from 
1,500  to  3,000,  as  at  Erkoweit,  a hill  station  on 
the  Suakin-Berber  railroad.  To  be  sure,  there 
are  the  Abyssinian  mountains  to  the  east  and  the 
high  peak  of  Ruwenzori  to  the  south,  but  these 
are  beyond  the  boundary  lines  and  do  not  belong 
to  the  Eg}^ptian  Sudan.  Furthermore,  there  is 
as  yet  no  means  of  communication  leading  to 
these  more  elevated  regions.  A serious  mission- 
ary problem  results  from  these  conditions.  In 
India  it  is  possible  for  the  missionary  to  escape 
the  debilitating  effects  of  a difficult  climate  or 
to  counteract  their  evil  influence  by  withdrawal 


32 


SORROW  AND  HOPE  OF  THE  SUDAN 


Problems. 


for  at  least  a month  to  the  mountains  of  Northern 
or  of  Central  India.  In  Egypt,  the  Mediterran- 
ean seashore  affords  a large  measure  of  relief 
from  the  furnace-like  heat  of  Upper  Egypt.  But 
what  will  the  missionary  to  the  Sudan  do  both 
to  keep  himself  “fit”  and  to  safeguard  the  health 
of  his  family?  In  missionary  service  as  in  mili- 
tary service,  to  become  “run  down”  is  the  poorest 
economy  imaginable.  Will  he  journey  to  Egypt, 
a distance  of  some  1,650  miles  from  Khartum  or 
some  2,150  miles  from  the  Sobat  region?  And  in 
Egypt  will  he  find  a change  of  climate  sufficient 
to  reinvigorate  him,  physically  ? Or  will  he  go  to 
the  hill  station  of  Erkoweit  ? Here  is  relief  from 
'both  moisture  and  heat,  but  with  only  a limited 
tonic  value  and  as  yet  but  little  social  fellow- 
ship for  which  the  missionary  craves,  even  more 
than  he  does  for  physical  recuperation,  after  his 
long  and  dreary  stay  in  an  isolated  mission  sta- 
tion. 

In  describing  climatic  and  other  conditions  in 
the  Egyptian  Sudan,  it  will  be  sufficient  for  gen- 
eral purposes  to  describe  conditions  in  and  about 
Khartum,  which  will  be  fairly  typical  for  North- 
ern Sudan,  and  then  conditions  on  the  Sobat 
which  may  be  fairly  representative  of  Southern 
Sudan. 

In  the  extreme  north,  there  is  scarcely  any 
rain,  but  as  you  approach  the  sea  or  the  Abys- 
sinian hills  and  as  you  move  southward,  the 


Climate. 


I'rum  I'lyc’s  Geogniiiliy.  Per.  Ginn  & Co..  Pnb. 


Relief  Map  of  Northeastern  Africa. 

Showing  rivers,  lakes  and  mountain  ranges  of  the  Egyptian  Sudan. 


THE  LAND  OF  THE  BLACKS 


33 


rains  increase  and  produce  a damp  climate  for 
two  or  three  months.  The  rainy  season  at  Khar- 
tum lasts  from  the  middle  of  June  to  September, 
but  after  all  the  rainfall  is  very  slight.^  On  the 
Sobat  the  rainy  season  lasts  from  June  to  the  end 
of  October.2  The  hot  weather  in  Khartum 
reaches  its  greatest  intensity  in  May,  June  and 
July,  the  maximum  temperature  in  the  shade  be- 
ing from  iio°  to  115°  Fahrenheit.  During  the 
year  ending  with  June,  1911,  there  was  only  one 
month  (December)  in  which  a maximum  temper- 
ature of  over  100°  failed  to  be  recorded  at  some 
time  during  the  month.  It  is  to  be  remembered, 
however,  that  the  dryness  of  the  climate  goes  far 
to  reduce  discomfort  caused  by  such  heat.  On 
the  Sobat,  the  rainfall  is  much  higher,  but  the 
thermometer  registers  no  such  extreme  heat  as  at 
Khartum. 

The  natural  resources  of  the  Sudan  as  ex- 
ploited  at  present  consist  chiefly  in  the  forests 
of  Kordofan  and  the  Blue  Nile,  which  produce 
gum,  ebony,  furniture  woods  and  fibre;  and  in 
those  of  the  Bahr  el  Ghazal,  which  produce  india 
rubber,  gutta-percha,  etc. ; and  in  the  products  of 
animals,  such  as  ivory,  ostrich  feathers,  rhinoc- 
eros horns,  skins,  etc.  There  is  doubtless  the  great- 
est amount  of  waste  in  the  exploiting  of  even  these 
few  natural  resources.  For  example,  the  writer 

'See  Appendix  III. 

•See  Appendix  IV. 


3 


Agriculture. 


34  SORROW  AND  HOPE  OF  THE  SUDAN 

was  told  by  an  ostrich  feather  dealer  at  Om- 
durman,  that  the  common  practise  in  securing 
feathers  is  to  shoot  down  wild  ostriches,  instead 
of  attempting  to  establish  ostrich  farms,  where  a 
constant  supply  could  be  derived  from  the  same 
birds.  What  the  mineral  resources  of  the  Egyp- 
tian Sudan  are,  future  surveys  must  reveal,  but 
iron  and  even  gold  are  known  to  exist  in  limited 
quantities  in  the  western  provinces.  Unless 
Western  governments  discover  some  way  of  con- 
trolling abuses  in  the  exploitation  of  Oriental 
labor,  it  is  to  be  hoped  that  no  great  discoveries 
of  mineral  wealth  in  the  country  will  precipitate 
upon  the  Egyptian  Sudan  some  of  the  serious  la- 
bor problems  affecting  to-day  other  sections  of 
Africa. 

Apart  from  what  is  resulting  from  the  Govern- 
ment’s efforts  to  encourage  agriculture,  agricul- 
tural activities  in  the  Sudan  have  been  conspicu- 
ously limited.  Only  the  country  lying  close  to 
the  Nile  a:nd  its  tributaries,  is  commonly  under 
cultivation,  and  this  merely  for  the  people’s  own 
needs.  Progress,  however,  is  being  made  in 
Northern  Sudan  along  these  lines,  and  while 
704,872  fcddans  ^ were  rep>orted  under  cultiva- 
tion in  1905,  the  report  for  1910  announced 
1,953,200  feddans.  The  principal  crops  are  durra 
(a  species  of  millet),  beans,  lentils,  tobacco,  se- 
same, onions,  melons,  and  some  wheat  and  bar- 


'A  feddan  is  1.038  Of  an  acre. 


THE  LAND  OF  THE  BLACKS 


35 


ley.  The  Province  of  Dongola  is  famous  for  the 
quality  and  quantity  of  its  dates.  The  three  lead- 
ing items  of  export  trade  in  1910  were:  durra, 

48,354  tons ; gum,  14,082  tons ; and  sesame, 

5,647  tons.  Very  earnest  efforts  are  being  put 
forth  to  persuade  the  j>eople  of  the  Sudan  to  grow 
cotton,  this  being  a great  source  of  wealth  in 
Egypt,  but  disinclination  to  work,  and  also  ignor- 
ance of  the  proper  methods  of  work  have  pre- 
vented any  large  or  good  results  in  this  direction. 

To  the  ordinary  tourist,  it  would  seem  that  cat- 
tle raising  was  the  chief  occupation  of  the  Su- 
danese, and  indeed  immense  herds  of  sheep,  goats 
and  cattle  are  to  be  seen  along  the  Nile,  and  es- 
pecially throughout  the  Upper  Nile  Province  and 
the  Sobat  Region.  A special  emphasis  is  laid 
upon  cattle  raising  among  the  pagans  of  this  re- 
gion by  the  fact  that  possession  of  cattle  is  their 
only  means  of  obtaining  wives. 

To  describe  the  animal  life  of  the  Sudan  would  Animal  Life, 
require  an  entire  volume  and  whole  pages  of 
technical  names  which  would  mean  little  to  the 
ordinary  reader.  Yet  one  should  observe  the 
wonderful  richness  of  game  and  great  variety  of 
animal  life  to  be  encountered  in  the  Sudan.  As 
your  train  moves  southward  from  Egypt  to  the 
Sudan,  you  look  out  of  the  car  window  and  get 
glimpses  again  and  again  of  gazelle  scurrying 
through  the  mimosa  brush.  Your  book  will  tell 
you  that  ariel  and  ibex,  cony  and  wild  sheep. 


36  SORROW  AND  HOPE  OF  THE  SUDAN 


River  Scenes. 


Snakes. 


hyena  and  leopard,  are  to  be  found  also  in  this 
region.  But  it  is  in  Southern  Sudan  that  you 
find  the  greatest  abundance  of  game.  As  your 
noisy  stern  wheeler  splashes  its  way  up  the  Nile, 
the  common  diversion  of  the  tourist  is  to  stay  on 
deck  and  watch  the  sandbanks  for  crocodiles  and 
then  to  shoot,  if,  perchance,  he  may  really  hit  or 
kill  them  and  thus  rid  the  Nile  of  these  p>ests. 
Again  and  again,  black  spots  in  some  untroubled 
waters  ahead  are  pointed  out  to  you  as  hippo- 
potami ; but  before  you  get  a good  look  at  them 
they  are  gone.  At  some  way  station  a hunter 
comes  on  board  with  his  trophies — an  elephant’s 
ear,  ivory  tusks,  buffalo  hides.  Again  your  book 
tells  you  that  there  are  in  this  region  (the  Upper 
Sobat)  elephant,  buffalo,  rhinoceros,  zebra,  roan 
antelope,  waterbuck,  Mrs.  Gray’s  waterbuck, 
white  eared  cob,  Uganda  cob,  bushbuck,  reed- 
buck,  Jackson’s  hartbeest,  tiang,  lion,  leopard,  and 
giraffe.  One  herd  of  eighty  giraffe  is  recorded. 

The  Sobat  missionaries  have  also  placed  on 
record  a good  many  interesting  stories  of  en- 
counters with  snakes.  The  natives  point  out 
three  kinds.  “If  one  of  a certain  kind,”  they  say, 
“bites  you,  you  will  probably  die.  You  may  get 
well,  but  you  will  be  very  ill  and  most  likely  will 
die.  If  another  kind  bites  you,  you  will  surely 
die.  You  may  live  over  night,  but  you  will  never 
get  well.  If  you  are  bitten  by  the  third  kind, 
they  bury  you  right  where  you  stand.”  About 


Sandy  Desert  Land  in  Northern  Sudan. 
Grass  Covered  Prairie  Land  in  Southern  Sudan. 


THE  LAND  OF  THE  BLACKS 


37 


a hundred  of  the  poisonous  varieties  were  killed 
in  or  about  the  mission  residences  each  wet  sea- 
son during  the  early  years  of  the  Mission.  The 
following  story  is  well  worth  repeating,  although 
it  has  become  familiar  to  many  through  reading 
Dr.  J.  K.  Giffen’s  “The  Egyptian  Sudan” : 

“But  to  the  cooking  of  our  crane  hangs  a tale,  the  Snake 
very  thought  of  which  makes  me  feel  sick.  The  bird  story.” 
was  large,  and  I needed  a platter  on  which  to  serve  it. 

Now,  our  cupboard  room  is  somewhat  scarce,  and  such 
dishes  as  are  not  in  constant  use  are  packed  away  in  a 
box  in  our  pantry. 

“When  dinner  was  ready,  I went  to  get  the  platter 
for  my  bird.  As  the  plate  was  bottomside  up,  I had  to 
slip  my  fingers  well  under  to  raise  it;  as  I lifted  it  out 
of  the  box  I don’t  know  whether  it  was  motion  or  sound 
that  attracted  my  attention — there  being  no  window  in 
that  end  of  the  room,  it  was  rather  dark — but  some- 
thing made  me  peer  into  the  empty  space  which  the 
meat  plate  had  covered,  to  find  it  not  empty,  but  full  of 
snake,  and  an  ugly  big  head  rising  up  at  me. 

“I  shrieked.  Abbas  (the  black  boy)  was  in  the  kitch- 
en and  came  on  a run,  picking  up  an  axe  on  the  way. 

Abbas  is  wiser  than  the  rest  of  us  concerning  snakes. 

As  soon  as  he  saw  what  he  had  to  deal  with,  he  caught 
the  head  of  the  creature  between  the  axe  and  the  pile 
of  plates ; that  is,  he  meant  to  catch  the  head,  but  in  real- 
ity caught  it  about  six  or  eight  inches  back  of  the  head. 

Having  it  thus  he  could  not  kill  it,  but  could  hold  it. 

When  I started  back — ^for  I had  put  some  yards  between 
me  and  the  snake — Abbas  said,  ‘Keep  away  and  call  some 
of  the  men.’  Just  then  Dr.  McLaughlin,  who  had  heard 
my  excited  tones,  called  across,  ‘What’s  up,  Mrs.  Giffen  ?’ 


38  SORROW  AND  HOPE  OF  THE  SUDAN 


I answered,  ‘A  snake — come  quick!’  The  doctor  came, 
smiling,  knowing  my  terror  of  snakes.  He  did  not  ex- 
pect to  see  much,  although  I was  telling  him,  ‘It  is  a 
big  one.’  Abbas  said,  ‘Bring  a club,’  but  the  doctor, 
after  getting  a glimpse,  wanted  to  see  more  of  it. 
Abbas  said,  ‘Take  care  of  your  face!  It  will  spit!’  But 
the  doctor  either  did  not  hear  or  did  not  comprehend. 
The  next  thing  I saw  was  the  doctor  covering  his  eyes 
with  his  hands,  and  I heard  him  say,  ‘Give  me  your 
apron,  quick!’  I did  so,  and  he  wiped  his  face,  then 
said,  ‘Give  me  water,  quick!’  Leaving  Abbas  and  the 
snake  to  manage  their  own  affairs,  I began  to  help  the 
doctor.  The  snake  had  not  bitten  him,  but  had  thrown 
venom  into  his  eyes.  His  face  at  the  time  was  about 
two  yards  from  the  snake,  but  it  struck  him  fairly  in  the 
eyes, — the  doctor  says,  ‘with  the  force  of  a good  strong 
syringe.’  The  natives  said,  ‘The  doctor’s  eyes  are  fin- 
ished. He  will  never  see  again.’  And  I have  little  doubt 
that  with  one  of  them  it  would  have  been  so.  But  we  did 
everything  we  could,  and  that  at  once.  The  eyes  were 
bathed  and  anointed  with  sweet  cream.  This  gave  but 
little  relief,  but  a strong  solution  of  soda  brought  relief. 
The  eyes  were  very  red  and  sore  for  a time  and  the 
sight  blurred  and  dim,  but  not  permanently  injured. 
The  snake  killed  and  carried  out,  and  the  doctor’s  eyes 
made  as  comfortable  as  possible,  we  turned  our  atten- 
tion to  dinner  again.  After  dinner  was  over,  Mr.  Giffen 
examined  the  reptile.  It  was  five  feet  long  and  eight 
inches  in  circumference  in  the  thickest  place,  and  tapered 
but  little.  He  could  find  no  fangs  at  all,  but  where  the 
point  of  the  tongue  should  have  been  there  was  a small 
tube-like  arrangement,  about  three-quarters  of  an  inch 
in  length,  and  as  thick  as  an  ordinary  lead  pencil.  At 
the  end  of  this  was  an  opening.  From  this,  no  doubt, 
it  throws  the  venom.  While  killing  it,  Mr.  Giffen  saw  it 


THE  LAND  OF  THE  BLACKS 


39 


throw  the  venom.  To  do  this  it  swelled  out  its  neck 
until  it  was  as  broad  as  his  hand.” 

It  is  only  fair  to  add  that  such  experiences  be- 
come quite  rare  after  a station  has  become  well 
established  and  the  land  about  has  been  brought 
under  cultivation. 

The  bird  life  of  Southern  Sudan  is  calculated 
to  excite  the  greatest  wonder.  As  the  steamer 
moves  southward,  little  islands  will  be  seen  cov- 
ered with  white  egrets,  suggesting  in  the  distance 
(if  the  weather  permitted  it)  the  remnant  of 
some  snow  drift.  Beautiful  golden-crested 
cranes,  repulsive  maribou  storks,  reed-birds  fly- 
ing in  myriads  and  giving  the  impression  of  a 
flight  of  locusts,  vultures,  hawks,  owls,  pelicans, 
ibises,  spoonbills,  and  quail, — these,  and  hun- 
dreds of  other  varieties  give  a new  meaning  and 
a vivid  literalism  to  the  description  of  the  Sudan 
by  Isaiah : 

“Ah,  the  land  of  the  rustling  of  wings  which 
is  beyond  the  rivers  of  Ethiopia ; that  sendeth 
ambassadors  by  the  sea  (bahr,  same  word  for 
river),  even  in  vessels  of  papyrus  upon  the  wat- 
ers. 

“Almost  the  only  large  white  spot  now  re- 
maining unexplored  in  the  Nile  basin,”  writes 
Sir  Harry  Johnston  in  1903,  “is  the  district  oc- 
cupied by  Nilotic  Negroes  (Dinka,  Nuer,  Shil- 
luk)  lying  between  the  Sobat  River  on  the  north- 


Birds. 


40 


SORROW  AND  HOPE  OF  THE  SUDAN 


Early  Explora- 
tion. 


Herodotus. 


east  and  the  main  White  Nile  on  the  west  and 
southwest.”  Since  that  time,  military  expeditions 
and  exploration  parties  have  added  at  least  some- 
what to  our  knowledge  of  that  section  of  the  Su- 
dan. Of  course,  it  is  to  be  recognized  that  the 
statement  quoted  above  is  to  be  taken  in  a very 
broad  and  general  sense.  But  if  its  correctness 
be  admitted  at  all,  the  further  statement  may 
now  be  made,  that  for  the  Egyptian  Sudan  the 
work  of  map  making  has  now  been  completed  in 
broad  outline  at  least.  Few  will  appreciate  how 
great  a task  a modern  map  of  the  Egyptian  Sudan 
represents.  Fewer  still  are  acquainted  with  that 
long  list  of  explorers,  soldiers,  traders,  and  ad- 
venturers who  helped  to  make  this  map,  many  of 
them  willingly,  others  begrudgingly,  sacrificing 
life  itself  in  the  effort. 

And  the  map  of  the  Egyptian  Sudan  has  been 
2,500  years  in  the  making.  In  61 1 B.  C.,  Neku, 
the  son  of  Psametik  I,  succeeded  to  the  throne  of 
Egypt.  He  commanded  his  allies,  the  Phoenici- 
ans, to  send  an  expedition  to  sail  down  the  Red 
Sea  and  along  the  coast  to  the  land  of  Punt.  Ac- 
cording to  tradition,  this  expedition  circled  the 
entire  Continent.  In  457  B.  C.,  Herodotus,  the 
father  of  history,  went  up  the  Nile  as  far  as  the 
First  Cataract  and  collected  much  information 
concerning  the  far-stretching  land  of  Ethiopia  to 
the  south.  Some  seventy  years  later,  the  phil- 
osopher Aristotle,  recorded  the  news  of  Pygmy 


THE  LAND  OF  THE  BLACKS 


41 


races  to  the  southwest  of  the  Nile.  In  274  B.  C., 
Eratosthenes,  a Greek  philosopher,  librarian  at 
Alexandria,  sketched  for  the  first  known  time 
and  with  fair  accuracy  the  course  of  the  Nile,  in- 
dicating its  Abyssinian  tributaries.  And  does 
not  a reading  of  Isaiah’s  vivid  description  of  the 
physical  characteristics  of  the  Sudan  in  his  “Bur- 
den of  Ethiopia”  (chapter  xviii),  suggest  that 
with  his  own  eyes  or  with  the  eyes  of  some 
friend,  he  informed  himself  as  to  that  wonderful 
land.  But  it  is  Ptolemy  (more  accurately  Clau- 
dius Ptolemaeus),  Greek-Egyptian,  who  is  cred- 
ited with  the  first  clear  indication  of  the  lake 
sources  and  of  the  separate  lake  sources  of  the 
two  branches  of  the  Nile,  adding  hints  as  to  the 
existence  of  twin  lakes  and  great  snowy  ranges 
called  the  Mountains  of  the  Moon.  “Though  not 
an  explorer,”  says  Sir  Harry  Johnston,  “Ptolemy 
stands  (for  his  age)  in  the  highest  rank  of  Nile 
geographers;  but  he  had  to  wait  something  like 
seventeen  hundred  and  forty  years  before  Sir 
Henry  Stanley,  by  his  discovery  of  the  Semliki, 
the  Ruwenzori  snow-range,  and  the  last  prob- 
lems of  the  Nile  sources,  did  justice  to  that  re- 
markable foreshadowing  of  the  main  features  of 
the  Nile  system  due  to  the  genius  of  the  Alex- 
andrian geographer.”  What  he  contributed 
set  the  high  water  mark  of  geographical  knowl- 
edge of  the  Nile  watershed  for  almost  1,800 
years. 


Ptolemy. 


THE  COURSE  OP  THE  NILE  ACCORDING  TO  PTOLEMY. 

From  the  oldest  version  of  Ptolemy’s  Maps,  in  existence  about 
930  A.  D.,  preserved  in  the  Mount  Athos  Monastery. 


THE  LAND  OF  THE  BLACKS 


43 


Thus  vve  come  down  to  modern  times  and  the 
great  period  of  African  exploration.  It  is  not 
possible  to  do  more  than  mention  names,  nor 
will  the  list  be  complete.  There  are,  however,  the 
notable  Bruce  (1770)  and  the  youthful  Browne 
(1791);  Burckhardt  (1812)  and  Thibaut 
(1839);  Pfetherick  (1845)  Peney  (1861); 
Baker  (1864)  and  Schweinfurth  (1868)  who 
contributed  so  richly  not  merely  to  geography, 
but  to  botany  j nd  zoology  also ; and  a great  host 
of  others,  traders,  explorers  and  government  of- 
ficials, who  surveyed  areas  large  and  small  in 
the  Egyptian  Sudan. 

“In  1839  or  1840  one  of  the  most  important 
affluents  of  the  Nile  was  discovered  by  the  ex- 
pedition of  Turks  and  Europeans  dispatched  by 
Mohammed  Ali  to  explore  the  White  Nile.  This 
was  the  Sobat  (as  it  was  named  by  the  Nile 
Arabs),  which  enters  the  White  River  under  the 
ninth  degree  of  latitude.  The  word  Sobat  was 
evidently  an  ancient  Nubian  or  Ethiopian  term 
which  was  in  existence  two  thousand  years  ago, 
when  it  was  applied  to  the  White  Nile  (Asta 
Sobas),  in  contradiction  to  the  Blue  Nile  (Ast’- 
ap>os).  At  the  present  day  the  Sobat  is  known 
by  the  name  of  Kir  on  its  lower  portion,  and 
Baro  on  its  upper  course.” 

It  is  solemnizing  to  remember  what  a price  has 
been  paid  in  human  lives  for  the  information 
which  our  modern  map  of  the  Egyptian  Sudan 


In  Modern 
Times. 


The  Sobat. 


44 


SORROW  AND  HOPE  OF  THE  SUDAN 


presents.  It  is  also  sobering  to  remember  that  as 
yet  more  lives  have  been  enlisted  in  geographical 
exploration  than  in  missions  in  the  Egyptian  Su- 
what  Next?  dan.  As  yet  more  lives  have  been  wholly  sacri- 
ficed to  this  map-making  than  have  been  poured 
out  ujx>n  the  altar  of  missionary  service  in  the 
Sudan.  But  these  two  undertakings,  that  of  ex- 
ploration and  that  of  missions,  must  not  be  set 
over  against  each  other.  David  Livingstone,  the 
explorer  and  missionary,  was  right  when  he 
wrote : “I  view  the  end  of  the  geographical  feat 
as  the  beginning  of  the  missionary  enterprise.” 
The  geographical  feat  has  been  brought  to  a sat- 
isfying conclusion  in  the  Egyptian  Sudan.  It  is 
time  for  the  Church  of  Christ  to  launch  in  a 
worthy  way  and  on  an  adequate  scale  the  mis- 
sionary enterprise  that  will  win  the  land  for 
' Christ. 

“The  strings  of  camels  come  in  single  file, 

Bearing  their  burdens  o’er  the  desert  sand ; 

Swiftly  the  boats  go  plying  on  the  Nile, 

The  needs  of  men  are  met  on  every  hand. 

But  still  I wait 

For  the  messenger  of  God  who  cometh  late.’’ 


CHAPTER  II 


A Sorrowful  Past 


“More  has  been  learned  of  Africa  in  the  past  fifty 
years  than  has  been  known  before  since  the  Creation. 
The  world  has  been  both  entranced  and  appalled  as  its 
enormous  interior  populations  have  come  to  light,  and 
its  natural  mysteries  have  been  disclosed,  its  gigantic 
problems  revealed,  its  colossal  woes  uncovered,  its  pit- 
eous story  of  suffering  and  wrong  recited,  and  the  irre- 
sistible appeal  of  a sorrow-stricken,  world-forgotten 
continent  has  been  unfolded  in  current  literature.” 

— James  5".  Dennis. 

“The  East  and  West,  without  a breath. 

Mix  their  dim  lights  like  life  and  death 
To  broaden  into  boundless  day.” 

— Lord  Tennyson. 


II 


A SORROWFUL  PAST 

The  first  historical  mention  of  the  land 
south  of  Egypt  carries  us  back  some 
5,900  years,  to  the  days  of  Snefru, 
who  is  said  to  have  conquered  the  land 
of  the  Negroes  and  to  have  taken  captive  7,200 
men  and  women  and  200,000  head  of  cattle.  The 
next  mention,  six  hundred  years  later,  refers  to 
an  expedition  to  the  “Land  of  the  Ghosts,  which  is 
south  of  the  land  of  the  Negroes.”  As  years  pass, 
the  protection  of  the  southern  boundary  of  Egypt 
becomes  increasingly  a cause  of  anxiety  to  the 
kings  of  Egypt.  Finally,  about  1400  B.  C.,  Na- 
pata  is  founded  and  becomes  the  far-famed  capital 
of  an  Ethiopian  kingdom.  Some  six  hundred 
years  later,  during  a period  of  national  decay  in 
Egypt,  the  Ethiopian  hosts  sweep  northward,  and 
all  of  Egypt,  save  a small  section  of  the  Delta,  be- 
comes a province  of  the  Ethiopian  kingdom,  or  at 
least  Ethiopia  provides  the  reigning  dynasty  of 
Egypt.  After  that,  we  see  Napata  give  way  to 
Meroe  as  the  capital  and  religious  center ; and  the 
history  of  this  land  becomes  shrouded  in  mystery. 


History  B.  C. 


47 


48  SORROW  AND  HOPE  OF  THE  SUDAN. 


Christian  Era.  Here  and  there  between  Egypt  and  Khartum 


Moslem  En- 
trance. 

and  even  a short  distance  south  of  Khartum,  there 
are  to  'be  found  ruins  bearing  Christian  symbols 
and  inscriptions.  These  remind  us  that  during  the 
fifth  century,  A.  D.,  Christianity  entered  Nubia 
and  conquered  it,  and  it  is  thought  that  about  560 
A.  D.  Christianity  was  the  established  religion  of 
Nubia  and  Ethiopia.  Of  course,  it  is  a matter  of 
conjecture  how  far  south  the  term  “Ethiopia”  may 
be  said  to  carry  us.  In  1092  A.  D.,  there  were 
powerful  Christian  kingdoms  in  these  regions,  for 
whose  authority  the  Moslem  conquerors  of  Egypt 
had  a wholesome  regard.  It  is  interesting  and  yet 
saddening  and  sobering,  to  reflect  that  at  one 
time  Northern  Sudan  was  nominally  Christian. 
Why  was  the  Christian  torch  extinguished  ? Per- 
haps we  may  understand  in  part  if  we  study  the 
type  of  Christianity  which  survives  to-day  in 
Abyssinia. 

The  last  six  hundred  years  have  witnessed  the 
irregular  yet  unfailing  encroachments  of  Islam 
and  Arab  civilization  upon  Sudanese  life  and  ter- 
ritory, until  now  the  whole  of  Northern  Sudan  is 
claimed  by  Islam,  has  succumbed  to  an  Arab  civ- 
ilization, and  has  to  a great  degree  adopted  the 
Arabic  language. 

Such  superficial  references  to  almost  six  mil- 
lenniums of  history  can  be  justified  only  by  the 
fact  that,  after  all,  this  Land  of  the  Blacks  has 
not  enjoyed  any  really  connected  development 

A SORROWFUL  PAST 


49 


throughout  this  long  period.  Furthermore,  the 
historical  records  of  what  actually  took  place  are 
most  meager.  And,  finally,  it  may  be  pointed  out 
that  if  the  chief  interest  of  this  study  centers  in 
the  present-day  races  of  the  Sudan  and  in  their 
condition,  only  those  facts  of  history  need  be  con- 
sidered that  relate  themselves  vitally  to  present- 
day  conditions.  It  is  chiefly  the  events  of  the  past 
hundred  years  that  have  determined  the  character 
of  the  present  situation.  So  overwhelming,  so 
far-reaching  has  been  the  influence  of  the  past 
century,  that  it  may  be  said  to  outweigh  the  influ- 
ences of  entire  millenniums  and  to  have  engulfed 
almost  all  that  went  before.  A fairly  accurate  ac- 
quaintance with  the  history  of  the  Sudan  during 
the  nineteenth  century,  and  especially  during  the 
latter  half  of  that  period,  is  therefore  necessary  to 
a proper  appreciation  of  existing  conditions. 

Egypt  Annexes  the  Sudan. 

One  hundred  years  ago,  the  governor  of  Egypt,  Egyptian 
one  o£  the  choicest  provinces  of  the  Ottoman  Em- 
pire,  was  Mohammed  Ali,  a remarkable  person- 
ality, an  alert  mind,  a military  genius,  a capable 
administrator.  Hfe  it  was  who  wrested  Egypt  in 
part  from  the  Sultan,  claimed  it  for  himself  and 
for  his  family  as  an  independent  kingdom,  save 
for  an  annual  tribute,  and  thus  established  the 
line  of  khedivial  rulers  in  the  Valley  of  the  Nile. 

He  it  was  also  who  looked  with  covetous  eyes 


4 


50 


SORROW  AND  HOPE  OF  THE  SUDAN 


Conquest 

Egypt. 


southward  and  extended  the  authority  of  Egypt 
to  the  Sudan.  His  motive  was  in  part  political 
ambition,  in  part  a search  for  gold  mines  reported 
to  be  in  the  Sudan,  and  in  part,  perhaps,  an  hon- 
'’y  est  desire  to  bring  into  a more  settled  and  civilized 
state  its  ever-warring  petty  kingdoms  and  tribes. 
That  year,  1819,  marked  the  beginning  of  a move- 
ment by  which  Egyptian  arms  and  strategy  grad- 
ually carried  the  Egyptian  flag  steadily  south- 
ward. At  first  the  movement  of  conquest 
and  annexation  followed  the  Nile,  for  the 
Egyptian,  whether  soldier  or  trader,  was 
afraid  of  the  “man-eating”  desert  on  either  side 
of  the  river  in  Northern  Sudan,  But  cupidity 
and  greed  soon  turned  the  movement  westward 
toward  the  rich  settlements  of  Kordofan.  At 
times  the  tide  of  conquest  was  arrested  by  the 
courageous  resistance  of  some  more  powerful 
Sudanese  kingdom,  such  as  that  of  Darfur;  but 
in  the  end,  the  Crescent  and  the  Star  were  carried 
forward,  the  wealth  of  the  conquered  tribes  in- 
creased the  private  fortunes  of  those  sent  to  gov- 
ern and  extend  the  Egyptian  Sudan,  and  the  land 
became  a part  of  Egypt’s  southernmost  prov- 
ince. At  last  the  Egyptian  flag  reached  to  with- 
in two  degrees  of  the  Equator,  and  there  were 
none  to  define  the  limits  of  authority  east  or  west. 

Rise  of  Slave  Trade. 

It  is  almost  needless  to  say  that  the  govern- 


A SORROWFUL  PAST 


51 


merit  of  the  Sudan  Province  by  Egypt  was  no 
model  of  justice,  kindness  or  efficiency.  Gover- 
nors were  appointed  at  Cairo,  1,500  miles  away, 
and  he  was  considered  the  most  successful  gov- 
ernor who  caused  the  greatest  revenue  to  fill,  Trade, 
first  of  all,  his  own  coffers  and  then  to  overflow 
into  the  treasury  of  Egypt.  Trade  chiefly  con- 
sisted in  gum,  ostrich  feathers,  hides  and  ivory. 

It  was  not  long,  however,  'before  the  trader  dis- 
covered that  the  largest  returns  were  to  be  had 
not  from  white  ivory,  'but  from  black  ivory 
(slaves).  Thus  the  slave  trade  sprang  up  and 
flourished.  The  Government  leased  out  to  trad- 
ers vast  areas, — sometimes  areas  that  had  never 
yet  been  annexed,  conquered  or  explored, — to  be 
exploited  presumably  for  ivory.  This  meant  in 
practice  that  within  these  areas  the  trader  could 
carry  on,  without  let  or  hindrance,  his  nefarious 
traffic  in  slaves.  The  Government,  of  course, 
would  find  a way  to  levy  taxes  on  the  slaves  as 
they  were  driven  to  the  seaboard.  In  1861,  Sir 
Samuel  Baker  journeyed  through  these  regions 
of  Southern  Sudan,  hoping  to  join  hands  with 
the  great  explorers.  Grant  and  Speke,  in  the  dis- 
covery of  the  sources  of  the  'White  Nile.  On  that 
trip  and  during  subsequent  service  in  the  Sudan, 
he  had  abundant  opportunity  to  note  the  utter 
demoralization  of  the  country  by  the  slave  trade. 

How  was  the  slave  trade  carried  on?  Just  how 
was  slave  raiding  accomplished  ? What  were  the 


52 


SORROW  AND  HOPE  OF  THE  SUDAN 


profits  which  maintained  this  awful  traffic?  Who 
might  be  held  responsible  for  such  conditions? 
Why  was  it  a difficult  thing  to  stamp  out  both 
slave  trading  and  slave  raiding?  These  and 
other  questions  are  answered  by  him  in  a clear 
and  comprehensive  account  which  he  gives  of  the 
whole  process  and  which  may  well  be  quoted  in 
full: 


“The  amount  of  ivory  brought  down  from  the 
The  How  of  White  Nile  is  a mere  bagatelle  as  an  export,  the  annual 
the  Trade.  value  being  £40,000  ($200,000).  The  people  for  the 
most  part  engaged  in  the  nefarious  traffic  of  the  White 
Nile  are  Syrians,  Copts,  Turks,  Circassians,  and  some 
few  Europeans.  So  closely  connected  with  the  diffi- 
culties of  my  expedition  is  that  accursed  slave  trade, 
that  the  so-called  ivory  trade  of  the  White  Nile  re- 
quires an  explanation. 

“Throughout  the  Sudan,  money  is  exceedingly 
scarce,  and  the  rate  of  interest  exorbitant,  varying,  ac- 
cording to  the  securities,  from  thirty-six  to  eighty  per 
cent. ; this  fact  proves  general  poverty  and  dishonesty, 
and  acts  as  a preventive  to  all  improvement.  So  high 
and  fatal  a rate  deters  all  honest  enterprise,  and  the 
country  must  lie  in  ruin  under  such  a system.  The  wild 
speculator  borrows  upon  such  terms,  to  rise  suddenly 
like  a rocket,  or  to  fall  like  its  exhausted  stick. 

“Thus,  honest  enterprise  being  impossible,  dishon- 
esty takes  the  lead,  and  a successful  expedition  to  the 
White  Nile  is  supposed  to  overcome  all  charges.  There 
are  two  classes  of  White  Nile  traders — the  one  pos- 
sessing capital,  the  other  being  penniless  adventurers; 
the  same  system  of  operation  is  pursued  by  both,  but 


Slave  Raiding  in  the  Sudan. 

The  men  are  shot  down,  while  the  women  and  children  are  kidnapped  and  secured." 


■ 


1> 


A SORROWFUL  PAST 


53 


that  of  the  former  will  be  evident  from  the  description 
of  the  latter. 

“A  man  without  means  forms  an  expedition,  and 
borrows  money  for  this  purpose  at  one  hundred  per 
cent.,  after  this  fashion ; he  agrees  to  pay  the  lender  in 
ivory,  at  one  half  its  market  value.  Having  obtained 
the  required  sum  he  hires  several  vessels,  and  engages 
from  one  hundred  to  three  hundred  men  composed  of 
Arabs  and  runaway  villains  from  distant  countries, 
who  have  found  an  asylum  from  justice  in  the  obscur- 
ity of  Khartum.  He  purchases  guns  and  large  quanti- 
ties of  ammunition  for  his  men,  together  with  a few 
hundred  pounds  of  glass  beads.  The  piratical  expedi- 
tion being  complete,  he  pays  his  men  five  months’  wages 
in  advance,  at  the  rate  of  forty -five  piasters  ($2.25) 
per  month,  and  agrees  to  give  them  eighty  piasters  per 
month  for  any  period  exceeding  the  five  months  ad- 
vanced. His  men  receive  their  advance  partly  in  cash 
and  partly  in  cotton  stulifs  for  clothes,  at  an  exorbitant 
price.  Every  man  has  a strip  of  paper,  upon  which  is 
written,  by  the  clerk  of  the  expedition,  the  amount  he 
has  received,  both  in  goods  and  money;  and  this  paper 
he  must  produce  at  the  final  settlement. 

“The  vessels  sail  about  December,  and  on  arrival 
at  the  desired  locality,  the  party  disembark  and  proceed 
into  the  interior,  until  they  arrive  at  the  village  of  some 
negro  chief,  with  whom  they  establish  an  intimacy. 
Charmed  with  his  new  friends,  the  power  of  whose 
weapons  he  acknowledges,  the  negro  chief  does  not  neg- 
lect the  opportunity  of  seeking  their  alliance  to  attack  a 
hostile  neighbor.  Marching  throughout  the  night,  guid- 
ed by  their  negro  hosts,  they  bivouac  within  an  hour’s 
march  of  the  unsuspecting  village  doomed  to  an  attack, 
about  half  an  hour  before  the  break  of  day.  The  time 
arrives,  and  quietly  surrounding  the  village  while  its 
occupants  are  still  sleeping,  they  fire  the  grass  huts  in 


Organization 


Deceptive 

Guests. 


54 


SORROW  AND  HOPE  OF  THE  SUDAN 


The 
Sore.’ 


all  directions,  and  pour  volleys  of  musketry  through  the 
flaming  thatch.  Panic-stricken,  the  unfortunate  victims 
rush  from  their  burning  dwellings,  and  the  men  are 
shot  down  like  pheasants  in  a battue,  while  the  women 
and  children,  bewildered  in  the  danger  and  confusion, 
are  kidnapped  and  secured.  The  herds  of  cattle,  still 
within  their  kraal,  or  ‘zareeba,’  are  easily  disposed  of, 
‘‘Open  and  are  driven  off  with  great  rejoicing  as  the  prize  of 
victory.  The  women  and  children  are  then  fastened  to- 
gether, the  former  secured  by  an  instrument  called  a 
‘sheba,’  made  of  a forked  pole,  the  neck  of  the  prisoner 
fitting  into  the  fork,  secured  by  a cross-piece  lashed  be- 
hind, while  the  wrists,  brought  together  in  advance  of 
the  body,  are  tied  to  the  pole.  The  children  are  then 
fastened  by  their  necks  with  a rope  attached  to  the  wo- 
men, and  thus  form  a living  chain,  in  which  order  they 
are  marched  to  the  headquarters  in  company  with  the 
captured  herds. 

“This  is  the  commencement  of  business ; should  there 
be  ivory  in  any  of  the  huts  not  destroyed  by  the  fire, 
it  is  appropriated;  a general  plunder  takes  place.  The 
trader’s  party  dig  up  the  floors  of  the  huts  to  search 
for  iron  hoes,  which  are  generally  thus  concealed,  as 
the  greatest  treasure  of  the  negroes ; the  granaries  are 
overturned  and  wantonly  destroyed,  and  the  hands  are 
cut  off  the  bodies  of  the  slain,  the  more  easily  to  detach 
the  copper  or  iron  bracelets  that  are  usually  worn.  With 
this  booty,  the  traders  return  to  their  negro  ally;  they 
have  thrashed  and  discomfited  his  enemy,  which  delights 
him;  they  present  him  with  thirty  or  forty  head  of  cat- 
tle, which  intoxicates  him  with  joy;  and  a present  of  a 
pretty  little  captive  girl,  of  about  fourteen,  completes  his 
happiness. 

“But  "business  is  only  commenced.  The  negro  cov- 
ets cattle,  and  the  trader  has  now  captured,  perhaps, 
two  thousand  head.  They  are  to  be  had  for  ivory,  and 


A SORROWFUL  PAST 


55 


shortly  the  tusks  appear.  Ivory  is  daily  brought  into 
camp  in  exchange  for  cattle,  a tusk  for  a cow,  accord- 
ing to  its  size — a profitable  business,  as  the  cows  have 
cost  nothing.  The  trade  proves  brisk,  but  still  there  re- 
main some  little  customs  to  be  observed, — some  slight 
formalities,  well  understood  by  the  White  Nile  trade. 
The  slaves  and  two  thirds  of  the  captured  cattle  belong 
to  the  trader,  but  his  men  claim  as  their  perquisite,  one 
third  of  the  stolen  animals.  These  having  been  divided, 
the  slaves  are  put  up  to  public  auction  among  the  men, 
who  purchase  such  as  they  require ; the  amount  being  en- 
tered on  the  papers  (serki)  of  the  purchasers,  to  be  reck- 
oned against  their  wages.  To  avoid  the  exposure  should 
the  document  fall  into  the  hands  of  the  Government  or 
European  consuls,  the  amount  is  not  entered  as  for  the 
purchase  of  a slave,  but  is  divided  for  fictitious  supplies. 
Thus,  should  a slave  be  purchased  for  one  thousand 
piasters,  that  amount  would  appear  on  the  document 
somewhat  as  follows : 


Soap  

• 50 

Piasters 

($  2.50) 

Tarboush  (Cap) 

. 100 

(< 

($  5 00) 

Araki  

. 500 

<< 

($25.00) 

Shoes  

. 200 

($10.00) 

Cotton  Cloth  . . . 

. 150 

{( 

($  7.50) 

1000 

U 

($50.00) 

“The  slaves  sold  to  the  men  are  constantly  being 
changed  and  re-sold  among  themselves;  but  should  the 
relatives  of  the  kidnapped  women  and  children  wish  to 
ransom  them,  the  trader  takes  them  from  his  men,  can- 
cels the  amount  of  purchase,  and  restores  them  to  their 
relatives  for  a certain  number  of  elephants’  tusks,  as 
may  be  agreed  upon.  Should  any  slave  attempt  to  es- 
cape, she  is  punished  either  by  brutal  flogging,  or  shot, 


Dividing 

Spoils. 


56  SORROW  AND  HOPE  OF  THE  SUDAN 


Becomes  a 
Business. 


or  hanged,  as  a warning  to  others.  An  attack,  or  raz- 
zia, such  as  described,  generally  leads  to  a quarrel  with 
the  negro  ally,  who,  in  his  turn,  is  murdered  and  plun- 
dered by  the  trader — his  women  and  children  naturally 
becoming  slaves.  A good  season  for  a party  of  a hun- 
dred and  fifty  men  should  produce  about  two  hundred 
cantars  (twenty  thousand  pounds)  of  ivory,  valued  in 
Khartum  at  four  thousand  pounds. 

“The  men  being  paid  in  slaves,  the  wages  should  be 
nil,  and  there  should  be  a surplus  of  four  or  five  hun- 
dred slaves  for  the  trader’s  own  profit — worth,  on  an 
average,  five  to  six  pounds  each. 

“The  boats  are  accordingly  packed  with  a human 
cargo,  and  a portion  of  the  trader’s  men  accompany 
them  to  the  Sudan,  while  the  remainder  of  the  party 
form  a camp  or  settlement  in  the  country  they  have 
adopted,  and  industriously  plunder,  massacre,  and  en- 
slave, until  their  master’s  return  with  boats  from  Khar- 
tum in  the  following  season,  by  which  time  they  are 
supposed  to  have  a cargo  of  slaves  and  ivory  ready  for 
shipment.  The  business  thus  thoroughly  established, 
the  slaves  are  landed  at  various  points  within  a few 
days’  journey  of  Khartum,  at  which  places  are  agents, 
or  purchasers,  waiting  to  receive  them  with  dollars  pre- 
pared for  cash  payments. 

“The  purchasers  and  dealers  are,  for  the  most  part, 
Arabs.  The  slaves  are  marched  across  the  country  to 
different  places ; many  to  Sennar,  where  they  are  sold 
to  other  dealers,  who  sell  them  to  the  Arabs  and  Turks. 
Others  are  taken  immense  distances  to  ports  on  the  Red 
Sea — Suakin,  and  Massawa — there  to  be  shipped  to 
Arabia  and  Persia.  Many  are  sent  to  Cairo;  and,  in 
fact,  they  are  disseminated  throughout  the  slave-dealing 
east,  the  White  Kile  being  the  great  nursery  for  the 
supply.  The  amiable  trader  returns  from  the  White 
Nile  to  Khartum;  hands  over  to  his  creditor  sufficient 


A SORROWFUL  PAST 


57 


ivory  to  liquidate  the  original  loan  of  fi,ooo  ($5,000)  ; 
and  already  a man  of  capital,  he  commences  as  an  in- 
dependent trader.” 

In  1863,  there  came  to  the  khedivial  throne  in 
Egypt  one  whose  ambitious  schemes  made  him 
well  known  in  Europe  and  plunged  Egypt  into 
enormous  national  debt, — Ismail  Pasha.  He  vis- 
ited Europe  and  England,  and  was  extremely 
sensitive  to  what  the  civilized  nations  thought  of 
him,  for  he  desired  to  have  his  Government  count- 

Reforms  Begin. 

ed  among  the  enlightened  Governments  of  his 
time.  Detailed  reports  of  conditions  in  the  Su- 
dan were  constantly  appearing  in  print,  and  the 
shame  and  disgrace  of  any  connection  with  slav- 
ery had  already  been  emphasized  by  the  long  anti- 
slavery agitations  in  Great  Britain.  Ismail 
Pasha  could  not  fail  to  observe  that  the  price  of 
a good  international  reputation  involved  the  sup- 
pression of  the  slave  trade  in  the  Sudan.  Ac- 
cordingly, orders  for  the  suppression  of  the  slave 
trade  were  issued,  and  Sir  Samuel  Baker  himself 
was  commissioned  both  to  execute  these  orders 
and  to  establish  in  the  Sudan  what  might  at  least 
approximate  a good  and  efficient  government.  In 
1873,  Sir  Samuel  Baker  retired,  having  accom- 
plished much,  and  Gordon  (then  Colonel)  was 
invited  by  the  Khedive  to  carry  forward  the  work 
so  well  begun. 


58  SORROW  AND  HOPE  OF  THE  SUDAN 


Gordon. 


General  Charles  G.  Gordon. 

It  is  no  undue  exaltation  of  an  interesting  and 
great  personality  that  injects  into  the  narrative  of 
events  in  the  Sudan,  what  may  seem  like  a bio- 
graphical digression.  Few  are  the  communities 
in  the  English-speaking  world  that  have  not  at 
least  heard  of  “Chinese”  Gordon.  Many  are  the 
lives,  especially  the  young  lives,  that  have  been 
stirred  and  quickened  to  higher  ideals  by  Gor- 
don’s career.  Even  if  the  re-conquest  of  the 
Sudan  was  inevitable  after  the  Mahdi  Rebellion, 
it  may  be  said  that  no  motive  operated  so  pow- 
erfully upon  British  hearts  and  lives,  releasing  for 
this  task  British  resources  of  life  and  money, 
as  the  memory  of  Gordon’s  martyrdom  at  Khar- 
tum. In  the  Sudan,  Gordon’s  name  is  a name  to 
conjure  with;  at  one  time,  speaking  with  a vet- 
eran Arab  in  the  market-place  of  Omdurman, 
one  who  had  been  all  through  the  experiences  of 
the  Mahdi  Rebellion,  the  writer  put  to  him  the 
question,  “And  Gordon,  what  did  you  think  of 
him?”  “Ah,”  came  the  reply  with  evidently  sup- 
pressed feeling,  “there  was  no  man  like  him!”  In 
the  open  square  back  of  the  palace  at  Khartum,  is 
a statue  done  in  bronze,  of  Gordon  on  camel  back. 
They  have  set  him  there  not  looking  toward  the 
north  where  lay  his  own  native  land,  but  toward 
the  south,  the  Land  of  the  Blacks, — the  land  of 


A SORROWFUL  PAST 


59 


the  people  he  loved  and  for  whom  he  was  willing 
to  lay  down  life  itself. 

First,  let  us  get  a picture  of  the  man’s  physical 
appearance.  “In  Colonel  Gordon’s  appearance,” 
writes  Mr.  W.  E.  Lilley,  “there  was  nothing  par- 
ticularly striking.  H'e  was  rather  under  the  av- 
erage height;  of  slight  proportions,  and  with  lit- 
tle of  the  military  bearing  in  his  carriage.  . , . 

The  greatest  characteristic  of  his  countenance 
was  the  clear  blue  eye,  which  seemed  to  have  a 
magical  power  over  all  who  came  within  its  in- 
fluence. It  read  you  through  and  through ; it 
made  it  impossible  for  you  to  tell  him  anything 
but  the  truth,  it  inspired  your  confidence,  it  kin- 
dled with  compassion  at  any  story  of  distress,  and 
it  sparkled  with  good  humor  at  anything  really 
funny  or  witty.  From  its  glance  you  knew  at 
once  that  at  any  risk  he  would  keep  his  promise, 
that  you  might  trust  him  with  anything  and  ev- 
erything, and  that  he  would  stand  by  you  if  all 
other  friends  deserted  you.” 

Before  coming  to  the  Sudan,  Gordon  had  won 
an  international  reputation  by  his  remarkable 
achievements  in  suppressing  the  Taiping  Rebel- 
lion in  China  and  by  his  leadership  of  the  famous 
“Ever-Victorious  Army.” 

In  entering  the  service  of  the  Khedive,  Gor- 
don was  assigned  a three-fold  task:  to  establish 
an  efficient  government  in  the  Sudan,  to  carry 
forward  the  work  of  exploration,  and  to  suppress 


Physical 

Traits. 


"Governor  of 
the  Equator.” 


6o 


SORROW  AND  HOPE  OF  THE  SUDAN 


the  slave  trade.  His  appointment,  however,  made 
him  Governor-General  only  of  the  Equatorial 
Provinces  with  headquarters  at  Gondokoro.  Gor- 
don was  at  a serious  disadvantage  in  that  his  au- 
thority extended  over  only  a portion  of  the  Su- 
dan, when  the  problems  of  government  and  of  the 
suppression  of  the  slave  trade  involved  the  whole 
of  the  Sudan.  Furthermore,  the  authority  of  the 
Egyptian  Government  in  the  Equatorial  regions 
was  a mere  fiction.  “Beyond  the  two  forts  at 
Gondokoro — garrison  300  men — and  Fatiko — 
garrison  200  men — ^the  Khedive  had  no  posses- 
sions, and  there  was  not  even  safety  for  his  rep- 
resentatives half  a mile  from  their  guns.” 

For  interesting  side  lights  both  upon  the  life 
and  ideals  of  the  man  and  upon  the  conditions  and 
problems  of  his  field  of  work,  one  must  read  “Col- 
A Hard  Task,  Gordon  in  Central  Africa,”  and  “Letters  of 

Gordon  to  His  Sister.”  For  three  long  years — 
such  years  as  his  in  the  Sudan  are  longer  than 
the  ordinary  years  of  men — Gordon  measured  his 
strength  and  skill  against  tropical  disease  and  fa- 
tigue, against  the  intrigues  and  deceptions  of  slave 
dealers,  against  the  shortcomings  of  ineflficient 
agents  and  subordinates,  against  dishonesty,  greed 
and  cruelty, — and  in  ninety-nine  cases  out  of  a 
hundred  he  zvon  out.  His  European  staff  col- 
lapsed under  the  terrific  climatic  strain.  Of  those 
who  went  up  the  river  with  him  in  May,  1874,  all 
were  dead  or  invalided  home  in  September.  He 


Major-General  Charles  George  Gordon. 

“Who  at  all  times  and  everywhere  gave  his  strength  to 
the  weak,  his  substance  to  the  poor,  his  sympathy  to  the 
suffering,  his  heart  to  God.” 

Born  at  Woolwich,  28  Jan.,  1833. 

Slain  at  Khartum,  26  Jan.,  1885. 


1 


A SORROWFUL  PAST  6l 

found  his  native  agents  involved  in  the  slave 
trade ; he  caught  a native  lieutenant  letting  a slave 
convoy  pass  in  consideration  of  a 'bribe  of  $350. 
On  this  occasion  he  rescued  1,600  slaves,  but  al- 
most every  journey  he  took,  (and  he  was  always 
making  unexpected  or  forced  marches)  brought 
him  upon  the  tracks  of  this  foul  Dragon — the 
Slave  Trade.  A few  quotations  from  his  letters 
will  best  picture  his  life  during  both  his  first  and 
second  terms  of  service  in  the  Sudan : 

“July  28,  1877. — I have  just  been  out  to  see  the  210 

slaves  they  captured  near  here It  is  a sad 

sight  to  see  the  poor  little  starved  creatures  looking  so 
wistfully  at  one.  What  can  I do? — I declare  solemnly 
that  I would  give  my  life  willingly  to  save  the  suffer- 
ings of  these  people;  and  if  I would  do  this,  how  much 
more  does  He  care  for  them  than  such  imperfection  as 
I am.  You  would  have  felt  sick  had  you  seen  them. 
Poor  creatures  ! Thirty-six  hours  without  food  !” 

“Sept.  28. — When  near  the  end  of  our  long  weary 
march,  I noticed  a very  small  black  boy  in  the  path, 
who  would  not  get  out  of  it.  ...  I immediately 
suspected  something,  and  on  going  on  I came  across  a 
lad  with  a chain  of  slaves,  and  I noticed  a number  more 
chained  together  under  some  trees.” 

“Sept.  4,  1878. — The  sight  of  these  ninety  slaves  was 
terrible.  I did  not  see  them,  but  a friend  of  mine  says 
that  there  were  few  over  sixteen  years  of  age — some  of 
them  had  babies,  some  were  little  mites  of  boys  and 
girls ! Fancy,  they  had  come  over  500  miles  of  deserts, 
and  were  a residue  of  four  times  their  number.” 


Letters. 


62 


SORROW  AND  HOPE  OF  THE  SUDAN 


Heavy 

lems. 


“March  24,  1879. — The  people  of  Obeid  look  very 
black  at  me,  and  every  one  complains  that  trade  is  ruined 
by  the  stopping  of  the  slave  trade.  It  is  weary,  up-hill 
work.” 

“March  31. — This  evening  a party  of  seven  slave 
dealers  with  twenty-three  slaves  were  captured  and 
brought  to  me,  together  with  two  camels.  Nothing 
could  exceed  the  misery  of  these  poor  wretches — some 
were  children  not  more  than  three  years  old;  they  had 
come  across  that  torrid  zone  from  Shaka,  a journey 
from  which  I on  camel  shrink.  I got  the  slave  dealers 
chained  at  once.” 

“April  II. — When  one  thinks  of  the  enormous  num- 
ber of  slaves  which  have  passed  into  Egypt  from  these 
parts  in  the  last  few  years,  one  can  scarcely  conceive 
what  has  become  of  them.  There  must  have  been 

thousands  upon  thousands  of  them We  must 

have  caught  2,000  in  less  than  nine  months,  and  I expect 
we  did  not  catch  one  fifth  of  the  caravans.  Again,  how 
many  died  en  route?” 

“June  18. — Thus  in  three  days,  we  have  caught  400 
slaves.  The  number  of  skulls  along  the  road  is  appall- 
ing.” 

In  one  of  his  letters,  Gordon  estimated  that  in 
the  Bahr  el  Ghazal  Province  alone,  the  loss  of  life 
through  the  slave  trade  must  have  amounted  to 
25,000  lives  annually.  Often,  too,  when  slave 
caravans  were  overtaken,  it  was  a problem  what 
to  do  with  the  slaves.  They  might  be  hundreds  of 
miles  from  their  homes.  They  were  usually  worn 
out  by  their  marching.  If  liberated,  they  would 


A SORROWFUL  PAST 


63 


not  know  how  to  return  to  their  native  land,  nor 
would  they  have  the  strength  to  do  so.  To  feed 
them  was  a greater  problem  still.  Meanwhile  his 
heart  was  wrung  by  their  sufferings. 

His  tenderness  of  heart,  his  human  interest  in 
those  about  him,  his  concern  for  the  most  obscure 
sufferer  shine  out  through  the  quaint  philosophy 
with  which  he  views  and  describes  tangled  and 
difficult  situations.  Writing  to  his  own  sister  he 
says: 

“I  took  a poor  old  bag  of  bones  into  my  camp  a 
month  ago,  and  have  been  feeding  her  up,  but  yesterday 
she  was  quietly  taken  off,  and  now  knows  all  things. 
She  had  her  tobacco  up  to  the  last  and  died  quite 
quietly A wretched  sister  of  yours  is  strug- 

gling up  the  road,  but  she  is  such  a wisp  of  bones  that 
the  wind  threatens  to  overthrow  her;  so  she  has  halted, 
preferring  the  rain  to  being  cast  down.  I have  sent  her 
some  durra,  which  will  produce  a spark  of  joy  in  her 
black  and  withered  carcass.  I told  my  man  to  see  her 
into  one  of  the  huts,  and  thought  he  had  done  so.  The 
night  was  stormy  and  rainy,  and  when  I awoke  I heard 
often  a crying  of  a child  near  my  hut  within  the  en- 
closure. When  I got  up  I went  out  to  see  what  it  was, 
and  passing  through  the  gateway,  I saw  your  and  my 
sister  lying  dead  in  a pool  of  mud — her  black  brothers 
had  been  passing  and  passing,  and  had  taken  no  notice 
of  her — 'SO  I ordered  her  to  be  buried,  and  went  on.  In 
the  midst  of  the  high  grass  was  a baby,  about  a year  or 
so  old,  left  by  itself.  It  had  been  out  all  night  in  the 
rain,  and  had  been  left  by  its  mother.  I carried  it  in, 
and  seeing  the  corpse  was  not  moved,  I sent  again  about 
it,  and  went  with  the  men  to  have  it  buried.  To  my  sur- 


Gordon’s 

Heart. 


64  SORROW  AND  HOPE  OF  THE  SUDAN 


prise  and  astonishment,  she  was  alive.  After  consider- 
able trouble  I got  the  black  brothers  to  lift  her  out  of 
the  mud,  poured  some  brandy  down  her  throat,  and  got 
her  into  a hut  with  a fire,  having  the  mud  washed  out  of 
her  eyes.  She  was  not  more  than  sixteen  years  of  age. 
There  she  now  lies.  I cannot  help  hoping  she  is  float- 
ing down  with  the  tide  to  the  haven  of  rest.  The  next 
day  she  was  still  alive,  and  the  babe,  not  yet  a year  old, 
seized  a gourd  of  milk,  and  drank  it  off  like  a man,  and 
is  apparently  in  for  the  pilgrimage  of  life.  It  does  not 
seem  the  worse  for  its  night  out,  depraved  little  wretch ! 
....  The  black  sister  departed  this  life  at  4 P.  M., 
deeply  lamented  by  me,  not  so  by  her  black  brothers, 
who  thought  her  a nuisance.  When  I went  to  see  her 
this  morning,  I heard  the  ‘lamentations’  of  something 
on  the  other  side  of  the  hut.  I went  round,  and  found 
another  of  our  species,  a visitor  of  ten  or  twelve  months 
to  this  globe,  lying  in  a pool  of  mud.  I said,  ‘Here  is 
another  foundling!’  and  had  it  taken  up.  Its  mother 
came  up  afterwards,  and  I mildly  expostulated  with 
her,  remarking,  however  good  it  might  be  for  the 
spawn  of  frogs,  it  was  not  good  for  our  species.  The 
creature  drank  milk  after  this  with  avidity.” 

Realizing  that  permanent  results  could  not  be 
His  Rule  Ex-  hoped  for  so  long  as  his  own  ef¥orts  in  Southern 
tended.  Sudan  were  being  hampered  by  a contrary  policy 

pursued  in  Northern  Sudan  by  an  Egyptian  Gov- 
ernor-General,  Gordon  decided,  in  1876,  to  resign 
from  service.  The  Khedive,  however,  was  loath 
to  lose  one  whose  administration  and  whose  repu- 
tation had  alike  proved  most  valuable  to  him,  and 
he  accordingly  agreed  to  a readjustment  whereby 
Gordon  should  be  appointed  Governor-General  of 


A SORROWFUL  PAST 


65 


the  entire  Sudan,  from  Egypt  and  the  Red  Sea  to 
the  southernmost  boundary  of  the  Sudan.  Thus 
Gordon  entered  upon  his  second  term  of  service 
in  the  Sudan,  which  lasted  from  1877  to  the  close 
of  1879.  Upon  his  arrival  at  Khartum,  now  in- 
vested with  supreme  authority,  Gordon  found  it 
necessary  to  submit  to  certain  formalities,  (which 
his  soul  always  loathed)  connected  with  his  instal- 
lation into  office.  The  ceremony  proved  interesting  The  inaugura- 
enough  to  be  referred  to.  There  were  first  certain 
elaborate  ceremonies  of  reception.  Then  followed 
the  reading  of  the  Urman  (edict)  of  his  appoint- 
ment. Then  came  the  Cadi’s  extended  address. 

Then  the  royal  salute  was  fired.  Then  the  gath- 
ered officials  waited  breathlessly  for  the  Gover- 
nor-General’s response,  which  would  outline  the 
policy  of  his  administration  and  set  forth  his  pro- 
gram of  government.  The  Governor-General 
resfKDnded.  The  address  was  somewhat  shorter 
than  they  expected.  It  was  also  quite  clear.  No 
manuscript  copy  was  required.  No  stenographic 
report  was  needed.  It  was  simply  this : 

“With  the  help  of  God,  I will  hold  the  balance 
level” 

In  his  efforts  to  suppress  the  slave  trade,  Gor- 
don worked  tirelessly.  In  the  three  years, — 1877, 

1878  and  1879, — he  rode  8,490  miles  on  camels 
and  mules.  His  average  day’s  journey  on  camels 
was  32)4  miles.  “It  is  only  by  hard  camel-rid- 

S 


66 


SORROW  AND  HOPE  OF  THE  SUDAN 


His  Devotion 
to  Duty. 


ing  that  I hold  my  position  among  the  people,” 
he  wrote  in  his  diary.  And  indeed  he  almost 
gained  a reputation  for  omnipresence.  At  one 
time,  he  heard  that  a revolt  was  being  planned  by 
certain  troops.  He  rode  on  camel  eighty-five 
miles  in  a day  and  a half,  outstripped  his  escort 
and  arrived  alone.  The  leaders  of  the  revolt 
were  so  dumbfounded  to  see  him  riding  up 
through  the  line  of  soldiers,  that  they  failed  to 
carry  out  their  plans,  and  declared  themselves 
loyal  to  the  Government. 

It  was  only  at  the  price  of  great  anxiety  that 
Gordon  thus  forced  crises  to  a successful  issue, 
either  without  troops  and  trusting  entirely  to  his 
personal  influence  and  leadership,  or  else  accom- 
panied by  forces  of  whose  loyalty  he  was  never 
certain.  More  than  once  he  looked  death  calmly 
in  the  face.  “In  China,”  he  wrote,  “it  was  other- 
wise ; I felt  confident  my  troops  would  stand. 
Long  before  you  get  this,  I shall  be  out  of  my 
troubles;  so  do  not  pity  me,  for  I have  the  Al- 
mighty to  guide  me,  and  death  is  no  terror.  I 
only  wish  )'^ou  to  know  boz(/  worn  1 am  through 
hazmg  to  lean  on  God  alone. 

“This  seems  odd,  but  it  is  diametrically  opposed 
to  our  flesh  to  do  so,  and  it  is  trying.  My  flesh 
says,  T should  like  i,ooo  good,  trustworthy  sold- 
iers and  not  HSs  promise.  It  is  utterly  wrong,  but 
a widow  would  prefer  £15,000  in  the  three  per 
cent,  consols  to  the  promise  that  God  will  provide 


A SORROWFUL  PAST 


67 


for  her After  my  spirit,  I prefer  the 

promise;  after  my  flesh,  I prefer  the  1,000  sold- 
iers ; not  having  them,  my  spirit  lords  it  over  my 
flesh  and  conquers;  but  the  flesh  suffers  all  the 
same,  and  I see  the  deep  lines  in  my  face  getting 
deeper  and  deeper  day  by  day.  Why  did  I go? 

Well,  He  sent  me,  for  I went  on  a toss-up.  He  is 
Governor-General.  I am  only  His  agent.” 

One  loyal  and  efficient  officer  cooperated  with 
Gordon  in  the  suppression  of  slave  raiding  and 
slave  trading.  This  was  Gessi.  Gordon  described 
him  thus:  “Romulus  Gessi,  Italian  subject;  aged 
forty-nine ; short,  compact  figure ; cool,  most  de- 
termined man.  Born  genius  for  practical  inge- 
nuity in  mechanics.” 

It  was  this  man  Gessi  whom  Gordon  sent  up  the 
Nile  to  suppress  a revolt  in  the  Bahr  el  Ghazal 
Province,  led  by  Suleiman,  chief  of  the  slave  raid-  Messrs  work, 
ers.  It  would  fill  a volume  to  relate  the  dangers 
and  struggles  that  this  Italian  officer  went  through. 

He  found  Suleiman  devastating  the  country. 

“Those  of  the  neighboring  chieftains  who  would 
not  submit  to  him,  Suleiman  attacked  in  their 
strongholds  and  put  to  the  sword.  The  women 
and  children,  he  either  butchered  or  enslaved.  He 
robbed  the  people  of  their  stores  of  grain.  In  some 
places,  there  was  nothing  left  for  them  to  eat  but 
the  leaves  of  the  trees.” 

Gessi  was  compelled  to  move  against  Suleiman 
with  a hopelessly  insufficient  force.  He  had  but 


68 


SORROW  AND  HOPE  OF  THE  SUDAN 


Defeat  of 
Suleiman. 


a thousand  men  against  the  enemy’s  six  thousand. 
The  closing  of  the  Nile  channel  by  long  grass 
prevented  speedy  communication  with  Khartum. 
Some  of  Gessi’s  letters  to  Khartum  took  five 
months  to  reach  their  destination.  For  four 
months,  Gessi  was  on  the  defensive  in  a place 
which  he  had  fortified.  Again  and  again,  the 
enemy  attacked  him  in  overwhelming  numbers, 
but  each  time  was  driven  back.  Ammunition  ran 
so  short  that  Gessi’s  men  had  to  pick  up  the  ene- 
my’s bullets  which  fell  in  camp  and  cast  them 
anew.  Finally,  receiving  two  barrels  of  p>owder 
and  three  ingots  of  lead,  Gessi  decided  to  venture 
upon  a sortie.  The  attack  was  successful  and  the 
besieged  now  became  the  pursuers. 

In  a few  months,  Gessi  restored  more  than  ten 
thousand  liberated  slaves  to  their  homes.  One 
day  eight  slave  dealers  were  brought  into  his 
camp,  and  with  them  twenty-eight  children  whom 
they  had  chained  together.  He  had  the  guilty 
wretches  shot  in  sight  of  all  the  troops.  “The 
people  were  wild  with  delight.  The  news  of  the 
punishment  of  the  oppressors  had  spread  like  wild 
fire.  To  village  after  village  the  poor  captives  had 
been  restored — rescued  from  what  had  seemed  an 
endless  and  hopeless  slavery.” 

In  the  end,  Gessi  overtook  the  slave  dealer’s 
army.  “On  the  night  of  July  15th,  he  was  abreast 
of  the  enemy,  and  at  a distance  from  them  of  only 
a few  miles.  With  the  break  of  day,  he  surprised 


A SORROWFUL  PAST 


69 


them  in  their  sleep  in  the  village  of  Gara.  How 
many  peaceful  villages  in  days  gone  by  had  these 
j>acks  of  wolves  burst  upon  in  the  dead  of  night ! 

How  many  homes  had  they  sacked,  what  rivers  of 
blood  had  they  caused  to  flow ! What  thousands 
and  tens  of  thousands  of  lives  had  they  wasted  in 
slow  misery  whose  dumb  cry  had  reached  no  ear 
but  Heaven’s ! Their  day  had  come  at  last  and 
had  come  none  too  soon !”  With  the  bland  re- 
mark, “Thus  it  is  that  God  makes  gaps  in  the 
ranks  of  His  enemies,”  Gessi  shot  Suleiman,  the 
chief  of  the  slave-raiders. 

Such  is  the  briefest  survey  of  Gordon’s  work 
and  that  of  Gessi.  At  last,  however,  Gordon’s  Gordon  Re- 
term of  service  as  Governor-General  of  the  Sudan 
came  to  an  end.  A new  Khedive  came  to  the 
throne  of  Egypt.  Adapting  the  story  of  Joseph 
we  may  say,  “Now  there  arose  a new  king  over 
Egypt  who  knew  not  Gordon.”  Failing  to  receive 
cordial  support  from  Cairo,  and  finding  his  health 
in  a very  serious  condition  owing  to  the  expos- 
ures and  hardships  of  his  work  in  the  Sudan, 

Gordon  felt  obliged  to  resign  the  Governorship  of 
the  Sudan. 

Would  the  country  relapse  into  the  horrors  of 
slavery  ? Would  Gordon’s  work  be  lost  ? Gordon 
could  not  give  a clear  answer  even  to  himself.  But, 
having  done  what  he  could,  he  left  results  with 
God.  He  rested  in  that  faith  which  led  him  once 


70 


SORROW  AND  HOPE  OF  THE  SUDAN 


to  write : “Were  it  not  for  the  very  great  comfort 
I have  in  communion  with  God,  and  the  knowl- 
edge that  He  is  Governor-General,  I could  not  get 
on  at  all.” 


CHAPTER  III 


Fire  and  Sword 


A favorite  verse  of  General  Gordon;  a copy  was 
hung  by  him  in  his  bedroom  at  Rockstone  Place,  South- 
ampton : 

“Oh ! ask  not  thou,  How  shall  I bear 
The  burden  of  to-morrow? 

Sufficient  for  the  day  its  care. 

Its  evil,  and  its  sorrow; 

God  imparteth  by  the  way 
Strength  sufficient  for  the  day.” 

“Not  by  the  blind  hazard  of  chance  was  this  great 
tragedy  consummated;  not  by  the  discord  of  men  or 
from  the  vague  opposition  of  physical  obstacle,  by- 
fault  of  route  or  length  of  delay,  was  help  denied  to 
him.  The  picture  of  a wonderful  life  had  to  be  made 
perfect  by  heroic  death.” 


— Sir  William  F.  Butler. 


Ill 


FIRE  AND  SWORD 

After  Gordon’s  departure,  the  govern- 
ment of  the  Sudan  fell  back  into  ways 
of  tyranny  and  oppression.  The  cup  of 
iniquity,  which  had  been  almost  full  be- 
fore Gordon’s  righteous  rule  brought  a tempor- 
ary respite,  now  overflowed.  The  country,  smart- 
ing under  oppression,  was  ripe  for  a rebellion. 
The  man  of  the  hour  for  such  a rebellion  was 
Mohammed  Ahmed.  Slatin  Pasha  gives  the  fol- 
lowing description  of  him : “He  was  a tall,  broad 
shouldered  man  of  light-brown  color,  and  power- 
fully built;  he  had  a large  head  and  sparkling 
black  eyes ; he  wore  a black  beard,  and  had  the 
usual  three  slits  on  each  cheek ; his  nose  and 
mouth  were  well  shaped,  and  he  had  the  habit  of 
always  smiling,  showing  his  white  teeth  and  ex- 
posing the  V-shaped  aperture  between  the  two 
front  ones,  which  is  always  considered  a sign  of 
good  luck  in  the  Sudan.  He  wore  a short  quilted 
jibba,  beautifully  washed,  perfumed  with  sandal- 
wood, musk  and  attar  of  roses.” 

Mohammed  Ahmed  originally  came  from 


73 


74 


SORROW  AND  HOPE  OF  THE  SUDAN 


Doiigola  in  Northern  Sudan,  and  was  of 
a religious  turn  of  mind.  He  attached  him- 
self to  the  leader  of  a religious  sect, 
near  the  Island  of  Abba  on  the  White 
Nile.  Later  he  broke  with  this  religious  leader 
because  he  permitted  singing  and  dancing  in  con- 
nection with  a feast.  This  action  gave  the  young 
religious  devotee  a wonderful  reputation  for  holi- 
ness. Attaching  himself  to  another  Mohamme- 
dan sect,  he  soon  became  its  leader.  He  traveled 
about  the  country,  gaining  converts  and  announc- 
ing himself  to  those  whom  he  felt  he  could  trust 
as  “El  Mahdi  el  Muntazir,”  the  Expected  Guide. 
It  is  necessary  to  remember  that  the  Sudan,  es- 
pecially Northern  Sudan,  is  colored  by  the  Mos- 
lem faith.  Mohammedanism,  like  Christianity 
from  which  it  sprang,  looks  forward  to  a millen- 
nial age  to  be  ushered  in  by  some  one  sent  by 
God,  who  will  bear  the  title  of  “Mahdi.”  This 
prophecy,  and  the  expectation  which  it  has  cre- 
ated in  Moslem  minds,  has  been  the  opportunity 
of  fanatic  after  fanatic  to  declare  himself  the 
long-looked-for  leader. 

With  sorrow  and  suffering,  slavery  and  op- 
pression hanging  like  a pall  over  the  Sudan,  it 
did  indeed  seem  as  if  the  time  had  come  for  a 
day  of  deliverance  to  dawn  in  the  Sudan.  To  the 
naturally  religious  nature  of  the  Negro  of  South- 
ern Sudan,  as  well  as  to  the  Moslem  Arabs  of 
Northern  Sudan,  the  religious  claim  of  Moham- 


FIRE  AND  SWORD 


75 


med  Ahmed  made  a powerful  appeal.  Men  ral- 
lied to  the  standards  of  this  false  prophet.  It  was 
no  wonder.  They  had  little  to  lose,  they  had 
much  to  gain.  Heaven  was  assured  them  if  they 
died  in  this  holy  war.  If  they  lived,  earth  might 
also  be  theirs  with  its  enjoyment  of  plunder  and 
booty. 

The  Government  shortly  learned  that  trouble 
was  brewing  and  sent  a special  messenger  to  bring 
Mohammed  Ahmed  to  Khartum,  but  the  latter 
overawed  the  Governor’s  representative  with  an 
assertion  of  his  claims  to  the  title  of  Mahdi,  and  Rebellion, 
the  man  returned  to  Khartum  empty-handed. 

Then  the  Governor  sent,  in  August,  i88i,  two 
companies  of  soldiers  to  bring  the  Pretender  for- 
cibly to  Khartum.  The  Mahdi  and  his  followers 
fell  upon  these  and  only  a few  escaped  to  tell  of 
their  mis-managed  attack  upon  the  Mahdi’s  vil- 
lage. Again  another  force  was  organized,  this 
time  from  Fashoda,  to  attack  the  Mahdi  and  his 
increased  following  in  Kordofan  to  which  point 
they  had  moved  from  the  Island  of  Abba.  But 
this  force  was  also  ambushed  and  some  fourteen 
hundred  men  were  annihilated.  Another  expedi- 
tion was  organized  and  left  Khartum  in  March, 

1882,  four  thousand  strong;  it  was  reenforced  by 
two  thousand  troops  from  El  Obeid.  Utterly 
careless  and  reckless,  this  expedition  incurred  de- 
feat by  a night  attack,  and  the  Mahdi’s  great  vic- 
tory was  ascribed  to  his  supernatural  power  and 


76  SORROW  AND  HOPE  OF  THE  SUDAN 


Mahdist 

cesses. 


became  the  sure  proof  of  his  prophetic  claims. 
Meanwhile  the  Mahdi  sent  his  emissaries  far  and 
wide  inciting  the  whole  population  to  rebellion 
and  summoning  their  warriors  to  rally  around 
his  standards.  Stronghold  after  stronghold  fell, 
enhancing  his  reputation  and  adding  to  his  store 
of  ammunition  and  to  his  stock  of  arms.  Through- 
out Western  Sudan  his  leadership  was  universally 
accepted.  The  Egyptian  Government  made  a su- 
preme effort  to  check  the  rising  tide  of  Mahdism 
and  sent  forth  Hicks  Pasha  with  a mob  of  ten 
thousand  men,  mostly  undrilled  Egyptians,  to  at- 
tack an  enemy  that  by  this  time  could  rally  one 
hundred  thousand  fanatical  warriors.  What  oc- 
curred on  November  4th,  1883,  was  scarcely  a 
battle ; rather  was  it  a massacre  from  which  only 
a few  individuals  escaped. 

The  Egyptian  Government,  realizing  the  grav- 
ity of  the  situation  and  embarrassed  financially 
and  politically  by  events  connected  with  the  Arabi 
Rebellion  in  Egypt  and  the  British  Occupation, 
resolved  upon  the  withdrawal  of  her  troops  and 
garrisons  in  the  Sudan,  and  the  temporary  aban- 
donment of  the  country.  It  was  quite  an  impos- 
sible task,  however,  to  withdraw  the  Egyptian 
troops,  for  there  were  no  ready  means  of  trans- 
portation, and  the  country  was  aflame  with  re- 
bellion. To  accomplish  this  impossible  task,  the 
Egyptian  Government  turned  to  Gordon,  who 
had  governed  the  Sudan  so  successfully  a short 


FIRE  AND  SWORD 


77 


time  before.  January  i8th,  1884,  found  Gordon 
leaving  London  for  Khartum,  and  on  February 
19th  he  entered  that  city. 

The  story  of  Gordon  at  Khartum  is  a long  one 
and  a sad  one.  It  is  difficult  to  compress  into  the 
limits  of  a few  paragraphs  the  events  of  eleven 
months  and  eight  days,  or  to  set  forth  in  a brief 
sketch  the  noble  traits  of  character  which  these 
experiences  revealed  in  General  Gordon.  Those 
who  read  his  journals  will  appreciate  better  the 
significance  of  his  life  at  Khartum.  Here  we 
come  nearest  to  the  heart  of  the  man  and  the  cir- 
cumstances of  his  life. 

We  see  how  he  was  hampered  by  shiftless  men ; 
“If  these  Arabs  (one’s  servants)  are  not  eating, 
they  are  saying  their  prayers ; if  not  saying  their 
prayers,  they  are  sleeping;  if  not  sleeping,  they 
are  sick.  Now  figure  to  yourself  the  position ; 
you  cannot  do  anything  with  them  while  in  these 
fortresses — eating,  saying  prayers,  sleeping,  or 
sick, — and  they  know  it It  is  a beau- 

tiful country  for  trying  experiments  with  your 
patience.” 

Again,  he  speaks  of  the  unreliability  of  his 
troops:  “I  have  ever  felt  the  greatest  insecurity 
respecting  the  lines,  for  I believe  one  hundred 
determined  men  would  carry  them  with  ease,  if 
they  made  their  attack  on  the  Shaggia  or  Bashi 
Bazouk  part.  These  creatures  used  to  shut  them- 


78  SORROW  AND  HOPE  OF  THE  SUDAN 


Treachery  i 
Camp. 


selves  into  the  houses  at  about  7 P.  M.  and  never 
go  out  till  it  was  broad  daylight.” 

Then,  too,  Gordon  had  to  deal  with  dishonesty. 
When  the  life  of  the  city  was  so  dependent  on  the 
stock  of  provisions,  dishonesty  here  was  disheart- 
ening. Two  months  before  the  city  fell,  he 
wrote;  “Some  one  has  stolen  93,000  okes  of  bis- 
cuit ; this  robbery  took  place  nearly  a year  ago 

and  was  only  found  out  two  days  ago 

Rectified  list  of  biscuits  is  266,430  okes.  Durra 
(corn)  is  2,110  ardebs  in  magazine  to-day — six 
weeks’  consumption ! and  then  the  sponge  must 
■be  thrown  up.  I could  write  volumes  of  pent-up 
wrath  on  this  subject  if  I did  not  believe  things 
are  ordained  and  all  work  for  the  best.” 

Although  so  sorely  tried,  yet  his  love  and 
pity  for  the  people  did  not  fail;  “I  declare  sol- 
emnly, that  if  it  were  not  for  the  honor’s  sake  of 
our  nation,  I would  let  these  people  slide ; they  are 
of  the  very  feeblest  nature ; but  because  they  are 
weak,  there  is  so  much  more  the  reason  to  try  and 
help  them ; for  I think  it  was  because  we  were 
such  worthless  creatures,  that  our  Lord  came  to 
deliver  us.” 

That  Gordon  fully  faced  the  thought  of  death 
long  before  the  city  was  captured,  is  clear  from 
the  following  entry  in  his  journal : “I  toss  up  in 
my  mind,  whether,  if  the  place  be  taken,  to  blow 
up  the  place  and  all  in  it,  or  else  to  be  taken,  and, 
with  God’s  help,  to  maintain  the  faith,  and  if  nec- 


FIRE  AND  SWORD 


79 


essary  to  suffer  for  it  (which  is  most  probable). 

The  blowing  up  of  the  palace  is  the  simplest, 
while  the  other  means  long  and  weary  suffering 
and  humiliation  of  all  sorts.  I think  I shall  elect 
for  the  last,  not  from  fear  of  death,  but  because 
the  former  has  more  or  less  the  taint  of  suicide,  as 
it  can  do  no  good  to  any  one,  and  is,  in  a way, 
taking  things  out  of  God’s  hands.” 

Soon  the  Mahdi  forces  appeared  across  the 
White  and  Blue  Niles,  and  the  siege  of  Khartum 
began.  Gordon  seemed  to  have  been  forgotten 
by  the  land  that  gave  him  birth  and  by  the  na- 
tion whose  interests  he  was  serving. 

Several  months  before  the  city  fell,  Gordon 
generously  sent  down  the  river  Stewart,  Power 
and  Herbin,  the  only  other  Englishmen  at  Khar- 
tum. He  thought  thus  to  save  their  lives,  but 
the  party  was  murdered  and  the  dispatches  they 
carried  were  lost. 

Then  we  have  the  inspiring,  yet  pathetic,  pic- 
ture of  General  Gordon  left  alone  in  Khartum,  unselfish  De- 
the  only  Englishman  in  a city  of  34,000  souls. 

We  see  him  here  doing  the  work  of  a hundred 
men,  strengthening  the  defences  of  the  city  in 
every  conceivable  way,  baffled  by  the  shiftless- 
ness and  incompetency  of  native  officials,  encour- 
aging  the  pieople  by  promises  until  their  faith 
even  in  his  word  as  an  Englishman  began  to  fail, 
yet  inspiring  them,  week  after  week  and  month 
after  month,  to  new  resistance.  We  see  him 


8o 


SORROW  AND  HOPE  OF  THE  SUDAN 


often  discouraged,  but  never  showing  it, 
always  leaning  on  the  assurance  of  a Divine  Pro- 
vidence. Again  and  again  he  looks  out  of  his  pal- 
ace window  and  scans  the  northern  horizon  to  see 
if  the  long-1  ooked-for  Relief  Expedition  is  in 
sight,  then  turns  back  to  the  cares  and  anxieties, 
the  weariness  and  worries,  of  the  defence  of  the 
city. 

The  last  entry  in  any  journal  that  has  been 
preserved  is  made  under  date  of  December  14, 
1884.  At  this  time  there  remained  in  the  city 
provisions  for  only  eleven  more  days,  yet  we  know 
that  the  city  actually  held  out  for  a full  month 
longer.  We  can  imagine  therefore,  to  what 
straits  the  population  was  driven.  There  is  under 
the  same  date  a letter  to  his  sister : 


“14  December,  1S84. — This  may  be  the  last  letter  you 
will  receive  from  me,  for  we  arc  on  our  last  legs,  owing 
to  the  delay  of  the  expedition.  However,  God  rules  all, 
and,  as  He  will  rule  to  His  glory  and  our  welfare,  His 

will  be  done 

“Your  affectionate  brother. 


The  Governor’s  Palace  at  Khartum. 

Front  and  Rear  Views:  Built  on  site  of  old  palace.  Gordon  was 

slain  near  where  circular  stairway  appears  in  lower  picture. 


j 


" 4-r 


7J 


■ i 


i 


I 

.'9 


■ '^'i 


FIRE  and  sword 


8l 


It  is  Sabbath  morning,  January  25,  1885.  To 
the  anxious  inhabitants  of  Khartum,  it  has  been 
far  from  a day  of  rest  or  peace,  for  the  roar  of 
cannon  has  been  heard  all  day.  As  darkness 
falls,  there  is  a cessation  of  firing,  but  the  silence 
seems  more  ominous  than  the  noise  of  cannon  The  Attack, 
had  been.  The  wearied  and  half-fed  defenders 
drop  into  a tired  sleep,  but  across  the  river  in  the 
Mahdi’s  camp,  there  is  renewed  activity,  for 
during  this  night  a great  assault  is  to  be  made 
upon  the  city.  Boat  load  after  boat  load  of  Mah- 
dist  soldiers  is  brought  across  the  river.  The 
Mahdi  himself  comes  across  to  harangue  the 
troops.  Silence  is  strictly  enjoined  that  no  shouts 
of  war-cries  may  arouse  the  sleeping  defenders. 

Finally,  all  preparations  are  completed  and  the 
Mahdi  forces  advance  upon  the  city.  The  night 
is  far  spent.  Indeed  dawn  is  breaking.  Sud- 
denly the  stillness  is  broken  by  a deafening  dis- 
charge of  thousands  of  rifles  and  guns.  The 
weakened  defences  of  Khartum  are  scaled,  the 
enemy  is  within  the  city.  Did  treachery  open 
the  gates  and  make  the  capture  of  the  city  easier  ? 

None  may  say  definitely,  though  many  believe  it. 

Then  the  cry  is  raised,  “Lil  Saraya !”  “To  the 
Palace!”  Here  they  expected  to  find  rich  treas-  q, 

ure.  Gordon  came  forth  upon  the  steps  of  the 
palace  and  called  out  to  the  mob,  “Where  is  your 
leader?”  Doubtless  he  hoped  to  parley  for  the 
lives  of  the  inhabitants.  Ignoring  his  question. 


6 


82 


SORROW  AND  HOPE  OF  THE  SUDAN 


Character 

Gordon. 


Dislike  of 
Display. 


the  irresponsible  mob  surged  forward.  A javelin 
was  thrown.  It  struck  Gordon  in  the  breast.  He 
fell  forward.  Other  blows  were  struck  and  he 
whom  the  Sudanese  women  had  once  called  “the 
father  and  savior  of  the  Sudan,”  lay  dead ! 

“By  those  for  whom  he  lived,  he  died. 

His  land  awoke  too  late,  to  crown  dead  brows  with 
praise.” 

Two  days  later,  just  forty-eight  hours  too  late, 
the  British  Relief  Expedition  steamed  into  sight 
and,  seeing  that  the  city  was  captured,  steamed 
away  again,  not  to  reappear  until  General  Kitch- 
ener, by  a series  of  campaigns  extending  over 
thirteen  long  years,  had  first  stemmed  the  ad- 
vancing tide  of  the  rebellion  and  then  had  driven 
it  back  to  its  final  overthrow  at  the  Battle  of  Om- 
durman. 

Character  of  Gordon. 

In  view  of  the  exceedingly  brief  account  that 
space  allows  for  the  portrayal  of  Gordon’s  life 
and  work,  it  may  not  be  amiss  to  definitely  point 
out  certain  characteristics  of  the  man. 

His  indifference  to  position,  public  honors  and 
money:  The  Chinese  Government  twice  offered 
him  large  sums  of  money  as  a reward  for  his 
great  services  in  suppressing  the  Taiping  Rebel- 
lion. Both  offers  were  firmly  declined.  They 
sent  him  six  mandarin  dresses  in  the  correct 
fashion  for  his  official  rank.  He  could  not  refuse 


FIRE  AND  SWORD 


§3 


them,  but  writes  regretfully,  “Some  of  the  but- 
tons on  the  mandarin  hats  are  worth  thirty  or 
forty  pounds  ($150  or  $200).  I am  sorry  for  it, 
as  they  cannot  afford  it  over  well.”  In  his  honor, 
a heavy  gold  medal  was  struck  by  the  two  Em- 
press Regents.  This  he  prized  very  highly;  but 
removed  its  inscription  and  sent  it  as  an  anony- 
mous gift,  at  one  time  when  many  operatives 
were  in  distress  and  an  appeal  had  been  made  for 
their  relief.  This  explains  a phrase  he  was  wont 
to  use  to  describe  the  height  of  self-sacrifice,  “You 
must  give  up  your  medal.”  When  he  entered 
the  Khedive’s  service,  the  Khedive  fixed  his  sal- 
ary at  $50,000  a year ; Gordon  refused  to  accept 
more  than  $10,000;  this  left  him  greater  indepen- 
dence and  put  the  position  he  occupied  beyond 
the  covetousness  of  money-loving  Pashas.  “The 
astonished  Egyptian  officials  looked  on  in  amaze- 
ment at  one  in  high  rank,  who  examined  into 
every  detail  himself  and  who  took  his  turn  of  the 
hard  work.”  On  his  journey  up  the  Nile,  he 
would  turn  in  and  help  his  own  men  in  pulling 
the  boat. 

He  had  a genuine  sympathy  with  those  in  dis- 
tress whether  high  or  low.  He  felt  genuinely 
sorry  for  the  Khedive,  and  although  he  had  fully 
planned  to  give  up  the  arduous  service  in  the  Su- 
dan, he  changed  his  mind  on  receipt  of  a letter 
from  the  Khedive  and  stayed  another  year.  “The 
man  had  gone  to  all  this  expense,”  wrote  Gordon, 


Sympathy. 


84  SORROW  AND  HOPE  OF  THE  SUDAN 


Sense  of  Hu- 
mor. 


Godliness. 


“under  the  belief  that  I would  stick  to  him;  I 
could  not  therefore  leave  him.” 

“The  poor  slaves,”  says  Boulger,  “from  whose 
limbs  the  chains  of  their  oppressors  had  only 
just  been  struck,  would  come  round  Him  when 
anxious  about  his  health,  and  gently  touch  him 
with  their  fingers.  The  hostile  chiefs,  hearing  as 
Bedden  did,  that  he  restored  his  cattle  to  and 
recompensed  in  other  ways  a friendly  chief  who 
had  been  attacked  in  mistake,  would  lie  in  wait 
for  him,  and  lay  their  views  and  grievances  be- 
fore him.” 

He  had  a keen  sense  of  humor:  “Last  night, 
March  26th,”  he  wrote,  “we  were  going  along 
slowly  in  the  moonlight,  and  I was  thinking  of 
you  all,  and  of  the  expeditions,  and  Nubar  and 
Company  when  all  of  a sudden  from  a large  bush 
came  peals  of  laughter.  I felt  put  out,  but  it  turn- 
ed out  to  be  birds,  who  laughed  at  us  from  the 
bushes  for  some  time  in  a very  rude  way.  They 
are  a species  of  stork,  and  seemed  in  capital  spir- 
its, and  highly  amused  at  anybody  thinking  of 
going  to  Gondokoro  with  the  hope  of  doing  any- 
thing.” His  journals  and  letters  abound  in  re- 
marks which  show  a quaint  but  keen  sense  of 
humor. 

He  was  essentially  religious:  This  is  meant  in 
the  best  sense.  He  could  not  tolerate  the  slight- 
est suspicion  of  cant  or  pharisaism.  His  relig- 
ion was  real,  for  he  hated  formalism. 


FIRE  AND  SWORD 


85 


He  was  a Bible  student 
“Boldly  and  humbly  study  the  Scriptures,”  he 
writes.  “God’s  dwelling  in  us  is  the  key  to  them ; 
they  are  a sealed  book  as  long  as  you  do  not  re- 
alize this  truth  which  is  sure  and  certain  whether 

you  feel  it  or  not Die  now  and  you 

will  never  die God’s  in-dwelling  is 

all  in  all  the  great  secret.” 

He  was  not  only  a strong  believer  in  a ruling 
and  overruling  Providence,  but  felt  constantly 
in  touch  with  his  God,  so  that  to  Gordon,  God 
was  a friend  to  be  leaned  upon  in  time  of  need. 
Indeed  he  carried  to  its  logical  conclusion  and 
applied  fully  to  his  own  life  the  doctrine  of  sur- 
render to  the  will  of  God. 

“Duffli,  10  July,  1876. 

“Thank  God  I am  well,  and  so  happy  now  I have 
resigned  the  government  of  the  Province  and  put  all 
the  faults  on  my  ‘Friend.’  He  is  able  to  bear  them  and 
will  use  me  as  long  as  He  pleases  as  His  mouthpiece, 
and  when  He  has  done  with  me  He  will  put  me  aside. 
. . . . I do  not  know  if  you  will  see  this  ‘pearl’  at 
once,  but  I consider  it  a great  stride  in  the  knowledge 
of  Him,  and  yet  it  is  an  old  truth.  I consider,  now  I 
am  free  from  any  responsibility  about  the  Province  or 
my  staying  or  leaving,  that  He  has  taken  the  whole  work 
off  my  hands  and  that  I am  on  leave  as  it  were.  What 
a comfort  it  is ! He  offers  to  do  the  same  for  all ; but 
many  appear  to  say,  ‘No,  I would  rather  do  my  own 
work.’  ” 

That  Gordon  was  a man  of  prayer  has  often 


86 


SORROW  AND  HOPE  OF  THE  SUDAN 


Prayer  Lite,  been  mentioned,  but  many  will  be  surprised  to 
learn  to  what  extent  he  made  use  of  prayer  in 
solving  the  problems  of  his  work  even  among 
pagan  Sudanese: — 

“Foggia,  7 June,  1877. 

“Praying  for  the  people  whom  I am  about  to  visit 
gives  me  much  strength  and  it  is  wonderful  how  some- 
thing seems  already  to  have  passed  between  us  when  I 
meet  with  a chief  (for  whom  I have  prayed)  for  the 
first  time.  On  this  I base  my  hopes  of  a triumphal  march 
to  Fasher;  the  chiefs  cannot  wish  war  and  can 
have  little  hopes  of  success,  seeing  that,  as  I 
trust  is  the  case,  Fasher  has  been  relieved.  I 
have  really  no  troops  with  me,  but  I have  the  Shekinah, 
and  I do  like  trusting  to  Him  and  not  to  man.” 

Should  it  seem  strange  that  through  his  con- 
stant study  of  the  Scriptures,  Gordon  should  have 
also  discovered  and  laid  hold  of  the  blessed  hope 
of  his  Lord’s  return?  Writing  in  his  journal  at 
Debbe,  on  February  15,  1878,  he  says: 

“I  wish,  I wish  the  King  would  come  again  and  put 
things  right  on  earth ; but  His  coming  is  far  off,  for  the 
whole  world  must  long  for  Him  ere  He  comes,  and  I 
really  believe  there  are  but  very,  very  few  who  would 
wish  Him  to  appear,  for  to  do  so  is  to  desire  death  and 
how  few  do  this!  Not  that  we  really  ever  die;  we  only 
change  our  sheaths.” 

The  Reign  of  Mahdisnt. 

The  Mahdi  movement  was,  in  its  beginnings, 
a religious  movement.  Its  proclamations  were 


FIRE  AND  SWORD 


87 


made,  “In  the  name  of  God,  the  Merciful,  the 
■Compassionate.”  The  Mahdi  claimed  to  be  the 
Vicar  of  God,  the  prophesied  “Guide.”  From  all 
this,  it  might  be  inferred  that  the  movement  had, 
perhaps,  a large  measure  of  good  in  it.  This 
however,  was  not  the  case,  as  may  be  seen  from 
the  character  and  acts  of  its  leaders. 

The  capture  of  the  city  of  Khartum  was  mark- 
ed by  the  greatest  atrocities.  The  men  were  gen- 
erally put  to  death.  The  women  and  girls  were 
gathered  together,  and  after  the  Mahdi  had  pick- 
ed out  those  he  wished  for  his  harem,  the  rest 
were  distributed  among  his  officers  and  troops  in 
the  order  of  their  precedence  in  rank. 

Shortly  after  the  fall  of  Khartum,  on  June  22d, 
1885,  the  Mahdi  died.  During  his  life  time,  how- 
ever, he  had  appointed  four  Khalifas  to  assist 
•him  in  the  government  of  his  newly  established 
kingdom  and  to  succeed  him  at  his  death.  These 
four  were: 

Abdulla  Ibn  el  Sayid  (Taaisha  tribe). 

Ali  Wad  Helu  (Degheim  Arab). 

Sheikh  el  Senussi  (who  never  accepted). 

Mohammed  el  Sherif  (son-in-law  of  Mahdi). 

Upon  the  death  of  the  Mahdi,  Khalifa  Abdulla 
succeeded  him  and  became  preeminently  The 
Khalifa,  never  assuming  the  title  of  Mahdi.  As 
the  Khalifa  was  the  leader  of  the  Mahdi  move- 
ment for  thirteen  of  the  seventeen  years  during 
which  this  movement  lasted,  he  it  was  who  deter- 


Reign  of 
Mahdism. 


The  Khalifa. 


88 


SORROW  AND  HOPE  OF  THE  SUDAN 


mined  the  character  of  Mahdism  and  was  chiefly 
responsible  for  almost  a decade  and  a half  of  fire 
and  sword  and  famine.  It  is  to  'be  noted  that  the 
Khalifa,  like  the  Mahdi,  was  chiefly  of  Arab  de- 
scent. While  the  Mahdi  originally  came  from 
Dongola  along  the  Nile,  well  to  the  north,  Ab- 
dulla, his  Khalifa,  came  from  Darfur  and  be- 
longed to  the  Taaisha  division  of  the  Baggara 
(cattle  owning)  tribe.  This  was  a warlike,  slave 
raiding  tribe,  but  Arab  rather  than  Negro;  so 
much  so  that  Abdulla’s  father  had  planned  to 
leave  the  Sudan  and  remove  to  Arabia.  While 
Mahdism  swept  negro  and  pagan  sections,  as  a 
fire  sweeps  a prairie,  yet  it  had  its  origin  and 
leadership  in  men  and  tribes  that  were  Arab  and 
Mohammedan;  this  is  an  important  point  to  ob- 
serve if  we  are  deducing  national  and  racial 
traits  out  of  these  movements  of  history. 

Slatin  Pasha,  who  was  a prisoner  of  the  Mahdi 
and  of  the  Khalifa  for  eleven  long  years  and 
whose  book  “Fire  and  Sword  in  the  Sudan”  is 
one  of  the  most  thrilling  narratives  imaginable, 
gives  this  description  of  the  Khalifa’s  appearance 
when  he  first  saw  him : 

“He  had  a light-brown  complexion,  a sympa- 
thetic Arab  face,  on  which  the  marks  of  small-pox 
were  still  traceable,  an  aquiline  nose,  a well-shap>ed 
mouth,  slight  moustache,  and  a fringe  of  hair  on 
his  cheeks,  but  rather  thicker  on  his  chin ; he  was 
about  middle  height,  neither  thin  nor  stout,  was 


FIRE  AND  SWORD 


89 


wearing  a jibba  covered  with  small  square 
patches  of  different  colors,  and  a Mecca  takia,  or 
skull  cap,  round  which  was  hound  a cotton  turban ; 
he  generally  spoke  with  a smile  and  showed  a row 
of  glistening  white  teeth.” 

Later  he  described  his  appearance  and  life  as 
follows : 

“He  joined  the  Mahdi  at  the  age  of  thirty-five, 
and  was  then  a slim  and  active,  though  power- 
fully built  man ; but  latterly  he  has  become  very 
stout,  and  his  lightness  of  gait  has  long  since  dis- 
appeared. He  is  now  forty-nine  years  of  age,  but 
looks  considerably  older,  and  the  hair  of  his  beard 
is  almost  white.  At  times  the  expression  of  his 
face  is  one  of  charming  amiability,  but  more  gen- 
erally it  is  one  of  dark  sternness,  in  which  tyranny 
and  unscrupulous  resolution  are  unmistakably 
visible.  He  is  rash  and  quick-tempered,  acting 
often  without  a moment’s  consideration,  and 
when  in  this  mood  even  his  own  brother  dares 
not  approach  him.  His  nature  is  suspicious  to  a 
degree  to  every  one,  his  nearest  relatives  and 
members  of  his  household  included.  Hte  admits 
that  loyalty  and  fidelity  are  rare  qualities,  and 
that  those  who  have  to  deal  with  him  invariably 
conceal  their  real  feelings  in  order  to  gain  their 
own  ends.  He  is  most  susceptible  to  flattery,  and 
consequently  receives  an  inordinate  amount  from 
every  one.  No  one  dares  to  speak  to  him  without 
referring  in  the  most  fulsome  terms,  to  his  wis- 


Traits  of 
Character. 


90 


SORROW  AND  HOPE  OF  THE  SUDAN 


dom,  power,  justice,  courage,  generosity,  and 
truthfulness.  He  accepts  this  absurd  adulation 
with  the  greatest  pleasure  and  satisfaction;  but 
woe  to  him  who  in  the  slightest  degree  offends 
his  dignity! 

“In  all  intercourse  with  him  he  demands  the 
most  complete  humility  and  submission.  Persons 
entering  his  presence  stand  in  front  of  him  with 
their  hands  crossed  over  their  breasts  and  their 
eyes  lowered  to  the  ground,  awaiting  his  p>ermis- 
sion  to  be  seated.  In  his  audience  chamber  he  is 
generally  seated  on  an  angareb,  over  which  a 
palm-mat  is  spread  and  his  sheepskin  stretched 
out  on  it,  whilst  he  leans  against  a large  roll  of 
cotton  cloth  which  forms  a pillow.  When  those 
brought  before  him  are  allowed  to  be  seated,  they 
take  up  a position  as  in  prayers,  with  their  eyes 
fixed  on  the  ground,  and  in  this  posture  they  an- 
swer the  questions  put  to  them,  and  dare  not 
move  until  permission  is  given  them  to  with- 
draw.” 

“The  Khalifa  thought  it  incumbent  on  his  po- 
sition to  maintain  a large  establishment;  and  as 
this  was  also  entirely  in  conformity  with  his  own 
inclinations,  he  gradually  became  possessor  of  a 
harem  of  over  four  hundred  wives.  In  accord- 
ance with  the  Mohammedan  law,  he  has  four 
legal  wives,  who  belong  to  free  tribes ; but,  being 
a lover  of  change,  he  never  hesitates  to  divorce 
them  at  will,  and  take  others  in  their  places.  The 


FIRE  AND  SWORD 


91 


Other  women  of  the  household  consist  for  the 
most  part  of  young  girls,  many  of  whom  belong 
to  tribes  which  have  been  forced  to  accept  Mah- 
dism,  and  whose  husbands  and  fathers  fought 
against  him.  They  are,  therefore,  regarded  as 
booty,  and  have  only  the  rights  and  claims  of 
concubines,  or,  in  some  cases,  of  slaves.  This 
large  assortment  of  ladies  varies  in  color  from 
light-brown  to  the  deepest  black,  and  comprises 
almost  every  tribe  in  the  Sudan.” 

The  Khalifa  had  a building  erected  over  the 
tomb  of  the  Mahdi,  as  a monument  to  his  name,  Mahdi’s  sacred 

. . Tomb. 

the  Khalifa  himself  laying  the  foundation  of  it. 

This  building,  standing  to  the  east  of  the  Great 
Square  where  thousands  gathered  daily  for 
prayer  and  prayed  with  their  faces  toward  it,  be- 
came one  of  the  most  venerated  points  in  all  the 
Sudaa  and  it  was  announced  that  pilgrimage  was 
to  be  made  to  the  tomb  of  the  Mahdi  at  Omdur- 
man  rather  than  to  the  tomb  of  the  Prophet  or 
even  to  Mecca. 

Three  words  characterize  the  thirteen  years  of 
the  Khalifa’s  rule:  Cruelty,  Famine  and  War. 

Cruelty:  Much  of  this  was  the  direct  outcome 
of  the  Khalifa’s  jealousy,  exaggerated  vanity  and  cruelty  ot 
suspicious  nature.  When  an  attack  upon  Eg^pt  khalifa, 
was  being  organized  in  1889,  he  called  upon  the 
Betahin  tribesmen  to  enlist  by  coming  to  Om- 
durman.  They  hesitated.  So  he  ordered  sixty- 
seven  of  their  chief  men  to  be  seized  and  brought, 


92 


SORROW  AND  HOPE  OF  THE  SUDAN 


Famine. 


with  their  families,  to  Omdurman.  Here  they 
were  divided  into  three  parties.  Those  of  the 
first  were  hanged.  Those  of  the  second  were  de- 
capitated. Those  of  the  third  had  their  right 
hands  and  left  feet  cut  off,  whilst  their  relatives 
were  bidden  to  gather  up  their  mutilated  re- 
mains. “It  was  Abdulla,”  says  Slatin  Pasha, 
“who  gave  the  order  for  no  quarter  at  the  storm- 
ing of  Khartum,  and  it  was  he  who  subsequently 
authorized  the  wholesale  massacre  of  the  men, 
women,  and  children.  After  the  fall  of  that  city, 
it  was  he  who,  for  the  period  of  four  days,  de- 
clared the  whole  Shaigia  tribe  to  be  outlaws. 
When  distributing  the  captured  women  and  chil- 
dren, he  was  utterly  regardless  of  their  feelings. 
To  separate  children  from  their  mothers,  and  to 
make  their  reunion  practically  impossible  by  scat- 
tering them  amongst  different  tribes,  was  his 
principal  delight.” 

Famine : The  Khalifa’s  army  claimed  so  many 
able-bodied  men  that  at  times  almost  all  the  men 
of  a given  area  were  drafted  into  his  army  and 
there  were  none  left  to  carry  on  the  cultivation 
of  the  land.  The  maintenance  of  these  thousands 
of  troops  frequently  required  the  appropriation  by 
force  of  the  herds  of  sheep  and  cattle  upon  which 
their  owners  depended  for  their  subsistence.  Mis- 
government  and  war  also  closed  up  many  of  the 
avenues  of  trade  and  commerce  both  within  the 
Sudan  and  with  lands  outside  the  Sudan,  so  that 


FIRE  AND  SWORD 


93 


in  this  direction  also  the  land  became  impoverishr 
ed.  This  resulted  in  a disastrous  shortage  of  pro- 
visions, and  famine  conditions  existed  through- 
out the  Sudan  and  even  in  Omdurman,  the  capi- 
tal of  the  Mahdi  Kingdom,  In  many  villages, 
men  blocked  up  the  doors  of  their  huts  with 
stones,  so  that  the  hyenas  and  other  wild  beasts 
might  not  attack  them  in  their  weakness.  Then 
they  lay  down  to  die  of  starvation.  The  White 
Nile  brought  down  the  bodies  of  those  whom 
famine  had  overtaken  in  the  interior.  In  the  city 
of  Omdurman,  it  was  with  difficulty  that  the  dead 
were  given  a burial.  What  frightful  experiences 
attended  these  famine  periods  may  be  inferred 
from  the  following  paragraphs : 

”One  night — it  was  full  moon — I was  going  home  at 
about  twelve  o’clock,  when,  near  the  Beit  el  Amana  (am- 
munition and  arms  stores)  I saw  something  moving  on 
the  ground,  and  went  near  to  see  what  it  was.  As  I ap- 
proached I saw  three  almost  naked  women,  with  their 
long  tangled  hair  hanging  about  their  shoulders;  they 
were  squatting  round  a quite  young  donkey,  which  was 
lying  on  the  ground,  and  had  probably  strayed  from  its 
mother,  or  had  been  stolen  by  them.  They  had  torn 
open  its  body  with  their  teeth,  and  were  devouring  its 
intestines,  whilst  the  poor  animal  was  still  breathing.  I 
shuddered  at  this  terrible  sight,  whilst  the  poor  women, 
infuriated  by  hunger,  gazed  at  me  like  maniacs.  The 
beggars  by  whom  I was  followed  now  fell  upon  them, 
and  attempted  to  wrest  from  them  their  prey;  and  I 
fled  from  this  uncanny  spectacle. 

“On  another  occasion  I saw  a poor  woman  who 


94 


SORROW  AND  HOPE  OF  THE  SUDAN 


Terrors 

War. 


must  formerly  have  been  beautiful,  but  on  whose 
emaciated  face  the  death-struggle  was  visible,  lying  on 
her  back  in  the  street,  whilst  her  little  baby,  scarcely  a 
year  old,  was  vainly  trying  to  get  some  nourishment 
from  its  mother’s  already  cold  breasts.  Another  woman 
passing  by  took  compassion  on  the  little  orphan  and 
carried  it  off. 

“Another  woman  was  actually  accused  of  eating  her 
own  child,  and  was  brought  to  the  police-station  for 
trial;  but  of  what  use  was  this?  In  two  days  the  poor 
creature  died  a raving  maniac!’’ 

War:  War  also  made  fearful  inroads  upon  life 
and  upon  the  material  resources  of  the  Sudan. 
In  the  first  flush  of  enthusiasm  over  the  fall  of 
Khartum,  plans  for  extended  foreign  invasions 
were  announced.  Egypt  was  to  be  invaded; 
Abyssinia  was  to  be  conquered;  the  Southland 
was  to  be  reduced  to  slavery.  The  Mahdi’s  army 
did  not  lack  in  brave  leadership  and  the  story  is  a 
long  one,  which  tells  of  their  raids  and  rallies, 
their  assaults  and  forays,  on  the  east  against 
Abyssinia,  on  the  south  against  the  Shilluks,  on 
the  west  into  Darfur,  and  on  the  north  against 
Egypt.  Meanwhile,  Kitchener  was  organizing  an 
army  of  Egyptians  and  of  Sudanese  and  of  Brit- 
ish troops  for  the  reconquest  of  the  Sudan.  Elach 
year  thousands  of  Sudanese  were  sacrificed  by 
the  Khalifa  in  a vain  attempt  to  stem  the  pro- 
gress of  Kitchener’s  army. 

Was  it  any  wonder  that,  during  this  decade  and 
a half,  these  three  forces.  War,  Famine,  Misrule, 


FIRE  AND  SWORD 


95 


brought  down  the  population  of  the  Egyptian 
Sudan  from  ten  millions  to  less  than  two  millions. 
Surely  this  was  a literal  fulfilment  of  the  dark 
prophecy  of  Isaiah:  “They  shall  be  left  together 
unto  the  ravenous  birds  of  the  mountains,  and  to 
the  beasts  of  the  earth;  and  the  ravenous  birds 
shall  summer  upon  them,  and  all  the  beasts  of 
the  earth  shall  winter  upon  them.” 

Overthrow  of  Mahdism. 

The  reign  of  Mahdism  in  the  Sudan  ended  on 
September  2d,  1898,  at  the  battle  of  Omdurman. 

Year  after  year.  Kitchener  had  been  pushing 
his  railroad  and  his  army  steadily  up  the  Nile. 
There  are  those  who  say  that  the  railroad,  not 
the  army,  conquered  the  Sudan.  Certainly  in 
former  years,  lack  of  means  of  transportation 
had  proved  the  undoing  of  many  an  expedition 
into  the  Sudan.  However,  we  must  not  forget 
the  army:  “The  British  troops,  the  backbone  of 
the  army ; the  Egyptian  troops — reorganized,  re- 
officered and  disciplined  since  the  days  when  they 
could  only  be  counted  on  to  run — now  thoroughly 
reliable,  whether  for  a charge  or  for  bearing  the 
brunt  of  an  attack;  and  the  blacks,  Sudanese 
themselves,  many  of  them  captives  from  former 
battles,  now  only  difficult  to  handle  because  of 
their  impetuous  desire  to  charge  the  enemy  and 
come  to  a close  encounter.” 

September  2d,  1898,  found  the  army  but  a 


Kitchener’s 

Advance. 


96  SORROW  AND  HOPE  OF  THE  SUDAN 


Battle  of  Om- 
durman. 


few  miles  from  Omdurman.  The  capital  of  Mah- 
dism  had  been  reached.  The  enemy  had  to  fight 
now  and  win,  or  be  forever  defeated.  Khalifa 
Abdulla  rallied  every  fighter  to  meet  the  crisis. 
He  had  marshalled  a force  of  no  less  than  35,000 
men.  Some  placed  the  figures  higher. 

And  they  fought!  You  can  read  the  full  ac- 
count of  that  battle  in  Steevens’s  “With  Kitch- 
ener to  Khartum.”  As  you  read  of  their  self- 
forgetful  courage,  of  the  devotion  with  which 
they  rallied  around  the  black  banners  of  their 
leaders,  of  the  fearless  charges  which  they  made 
in  the  face  of  the  pitiless  fire  of  the  British;  as 
you  see  how  10,000  of  them  did  not  hesitate  to 
give  up  their  lives  freely  for  the  cause  to  which 
they  were  committed — the  exclamation  will  be 
forced  to  your  lips,  “What  magnificent  Christians 
these  men  might  have  made!” 

Look,  however,  at  the  faces  of  the  dead  on  the 
battlefield  of  Omdurman  and  you  will  recognize 
the  features  of  those  tribes  who,  in  days  gone  by, 
were  foremost  in  slave  raiding  and  slave  trading. 

“Vengeance  is  mine,  saith  the  Lord,  I will  re- 
pay.” And  the  death  of  these  meant  the  opening 
of  the  Sudan  to  civilization  and  evangelization. 

It  was  on  Friday,  September  2d,  that  Kitchen- 
er’s army  marched  into  Omdurman.  On  Sab- 
bath morning,  September  4th,  a unique  service 
was  held  across  the  river  at  Khartum.  It  was  the 


The  Mahdi’s  Tomb  in  Ruins. 

Destroyed  by  Kitchener  to  prevent  its  becoming  a center  of  future 
fanaticism. 

The  Death  of  the  Khalifa. 

(See  page  99.) 


FIRE  AND  SWORD 


97 


funeral  service  of  Gordon.  We  will  let  Steevens 
describe  it: 

“The  steamers — screws,  paddles,  stern-wheelers — 
plug  plugged  their  steady  way  up  the  full  Nile.  Past 
the  northern  fringe  of  Omdurman  where  the  sheikh 
came  out  with  the  white  flag,  past  the  breach  where  we 
went  in  to  the  Khalifa’s  stronghold,  past  the  choked  em- 
brasures and  the  lacerated  Mahdi’s  tomb,  past  the 
swamp-rooted  palms  of  Tuti  Island.  We  looked  at  it  all 
with  a dispassionate  impersonal  curiosity.  It  was  Sun- 
day morning,  and  the  furious  Friday  seemed  already 
half  a lifetime  behind  us.  The  volleys  had  dwindled  out 
of  our  ears,  and  the  smoke  out  of  our  nostrils;  and  to- 
day we  were  going  to  the  funeral  of  Gordon.  After 
nearly  fourteen  years  the  Christian  soldier  was  to  have 
Christian  burial. 

“The  boats  stopped  plugging  and  there  was  silence. 
We  were  tying  up  opposite  a grove  of  tall  palms. 

“The  troops  formed  up  before  the  palace  in  three 
sides  of  a rectangle — Egyptians  to  our  left  as  we  looked 
from  the  river,  British  to  the  right.  The  Sirdar,  the 
generals  of  division  and  brigade,  and  the  staff  stood  in 
the  open  space  facing  the  palace.  Then  on  the  roof — 
almost  on  the  very  spot  where  Gordon  fell,  though  the 
steps  by  which  the  butchers  mounted  have  long  since 
vanished — we  were  aware  of  two  flagstaves. 

“The  Sirdar  raised  his  hand.  A pull  on  the  hal- 
liards: up  ran,  out  flew,  the  Union  Jack,  tugging  eagerly 
at  his  reins,  dazzling  gloriously  in  the  sun,  rejoicing  in 
his  strength  and  his  freedom.  ‘Bang !’  went  the  ‘Mel- 
ik’s’ i2j^-pounder  and  the  boat  quivered  to  her  back- 
bone. ‘God  save  our  Gracious  Queen,’  hymned  the 
Guards’  band — ‘bang !’  from  the  ‘Melik’ — and  Sirdar 
and  private  stood  stiff — ‘bang !’ — ^to  attention,  every  hand 


Gordon’s  Fun- 
eral Service. 


7 


98  SORROW  AND  HOPE  OF  THE  SUDAN 

at  the  helmet  peak  in — ‘bang!’ — salute.  The  Egyptian 
flag  had  gone  up  at  the  same  instant ; and  now,  the  same 
ear-smashing,  soul-uplifting  bangs  marking  time,  the 
band  of  the  nth  Sudanese  was  playing  the  Khedivial 
Hymn.  ‘Three  cheers  for  the  Queen!’  cried  the  Sirdar; 
helmets  leaped  in  the  air,  and  the  melancholy  ruins  woke 
to  the  first  wholesome  shout  of  all  these  years.  Then 
the  same  for  the  Khedive.  The  comrade  flags  stretched 
themselves  lustily,  enjoying  their  own  again;  the  bands 
pealed  forth  the  pride  of  country;  the  twenty-one  guns 
banged  forth  the  strength  of  war.  Thus,  white  men  and 
black,  Christian  and  Moslem,  Anglo-Egypt  set  her  seal 
once  more,  for  ever,  on  Khartum. 

“Before  we  had  time  to  think  such  thoughts  over  to 
ourselves,  the  Guards  were  playing  the  Dead  March  in 
‘Saul.’  Then  the  black  band  was  playing  the  march 
from  Handel’s  ‘Scipio,’  which  in  England  generally  goes 
with  ‘Toll  for  the  Brave’ ; this  was  in  memory  of  those 
loyal  men  among  the  Khedive’s  subjects  who  could  have 
saved  themselves  by  treachery,  but  preferred  to  die  with 
Gordon.  Next  fell  a deeper  hush  than  ever,  except  for 
the  solemn  minute  guns  that  had  followed  the  fierce  sa- 
lute. Four  chaplains — ^Catholic,  Anglican,  Presbyterian, 
and  Methodist — came  slowly  forward  and  ranged  them- 
selves, with  their  backs  to  the  palace,  just  before  the 
Sirdar.  The  Presbyterian  read  the  Fifteenth  Psalm. 
The  Anglican  led  the  rustling  whisper  of  the  Lord’s 
Prayer.  Snowhaired  Father  Brindle,  best  beloved  of 
priests,  laid  his  helmet  at  his  feet,  and  read  a memorial 
prayer  bareheaded  in  the  sun.  Then  came  forward  the 
pipers  and  wailed  a dirge,  and  the  Sudanese  played 
‘Abide  with  me.’  Perhaps  lips  did  twitch  just  a little  to 
see  the  ebony  heathens  fervently  blowing  out  Gordon’s 
favorite  h}unn ; but  the  most  irresistible  incongruity 
would  hardly  have  made  us  laugh  at  that  moment.  And 
there  were  those  who  said  the  cold  Sirdar  himself  could 


FIRE  AND  SWORD 


99 


hardly  speak  or  see,  as  General  Hunter  and  the  rest 
stepped  out  according  to  their  rank  and  shook  his  hand. 
What  wonder?  He  has  trodden  this  road  to  Khartum 
for  fourteen  years,  and  he  stood  at  the  goal  at  last. 

“Thus  with  Maxim-Nordenfeldt  and  Bible  * we 
buried  Gordon  after  the  manner  of  his  race.” 

After  the  battle  of  Omdurman,  there  still  re- 
mained an  extensive  military  task  to  be  perform- 
ed in  pacifying  other  sections  of  the  Sudan  in 
which  the  Mahdi  power  continued  to  assert  itself. 

The  Khalifa,  who  had  fled  from  Omdurman  just 
before  Kitchener  entered  the  city,  withdrew  to 
the  south.  For  a time  he  was  ignored,  but  about 
a year  later  Colonel  Sir  R.  Wingate  led  a force 
against  him.  After  repelling  a furious  attack  by 
the  Khalifa’s  men  in  the  dark  morning  hours,  the 
expedition  gained  a complete  victory.  The  Kha- 
lifa Abdulla  and  his  leading  Emirs,  including  the 
second  Khalifa,  Ali  Wad  Helu,  seeing  that  all 

® ESnd 

hope  was  lost,  calmly  seated  themselves  on  their  ism. 
sheep-skins  and  awaited  death.  Shortly  before 
this,  the  only  other  Khalifa  had  been  shot,  having 
been  found  guilty  of  preaching  Mahdism,  al- 
though he  had  been  released  on  parole. 

Another  extremely  important  task  which  re- 
quired to  be  pushed  after  the  overthrow  of  the 
Mahdi  power,  was  the  completion  of  the  rail- 
road. Reference  has  already  been  made  to  the 
development  of  railways  in  the  Sudan. 

A joint  government  for  the  Sudan  was  agreed 


Mahd- 


•That  Is,  "with  military  honors  and  Christian  ceremony." 


lOO 


SORROW  AND  HOPE  OF  THE  SUDAN 


to  by  Great  Britain  and  Egypt.  The  two  flags 
fly  side  by  side  upon  all  government  buildings. 
The  supreme  military  and  civil  command  in  the 
Sudan  is  vested  in  a “Governor-General  of  the 
Sudan”  who  is  appointed  by  Khedivial  Decree  on 

Joint  Govern-  the  recommendation  of  Great  Britain.  Lord 

ment. 

Kitchener  was  the  first  to  hold  this  office,  but 
upon  his  recall  to  South  Africa  in  1899,  Sir  Regi- 
nald Wingate  became  Sirdar  and  Governor-Gen- 
eral. There  are  no  foreign  consuls  or  consular 
agents  and  the  Capitulations  ^ which  are  such  a 
sore  trial  in  Egypt,  do  not  extend  to  the  Sudan. 

It  would  require  a separate  volume  to  narrate 
all  that  has  been  accomplished  during  the  decade 
and  a half  that  have  elapsed  since  the  Sudan  was 
opened  up  by  Kitchener’s  forces.  As  yet  the 
work  of  the  Government  is  chiefly  that  of  laying 
foundations  for  future  development.  Hbw 
greatly  and  how  rapidly  Great  Britain’s  policy  in 
the  Sudan  has  developed  the  material  resources 
of  the  country  may  be  judged  by  comparing  the 
annual  revenues  of  the  Sudan  at  intervals  of  five 
years : 


1898 $175,000 

1903  2,315,000 

1908 4,875,000 

1912 6,875,000 


The  following  extract  from  Kitchener’s  Report 


'See  “Egypt  and  the  Christian  Crusade,”  by  Watson,  page 
87-88. 


1 


Lieut.-Gen.  Sir  F.  R.  Wingate.  Field-Marshal  Viscount  Kitchener. 


FIRE  AND  SWORD 


lOI 


to  Parliament  in  May,  1912,  bears  upon  the  pro- 
gress made  in  the  Sudan : 

“Prior  to  the  Dervish  conquest  of  the  country,  the 
number  of  inhabitants  amounted  approximately  to  nine 
millions.  The  fanatical  rule  of  the  Mahdi  and  his  suc- 
cessor, with  the  wars,  disease,  and  starvation  which  it  Recent  Ad- 
brought  in  its  train,  reduced  this  number  to  considerably  vances. 
under  two  millions.  To-day  the  population  may  be  es- 
timated at  well  over  three  millions,  a rapid  and  satisfac- 
tory increase,  due  to  the  peaceful  conditions  now  pre- 
vailing and  the  resulting  increase  in  the  prosperity  of  the 
people.  The  children  born  under  our  rule  will  them- 
selves shortly  become  parents.  Moreover,  from  all  the 
surrounding  parts  of  Africa  a constant  stream  of  immi- 
grants, attracted  by  the  peaceful  and  prosperous  condi- 
tion of  the  Sudan,  is  entering  the  country.  It  appears 
to  me,  therefore,  justifiable  to  expect  that  in  the  next 
five  years  the  population  will  have  attained  some  six 
millions  and  have  thus  doubled  the  present  total.  It  will 
be  the  duty  of  the  Government  to  look  after  the  wel- 
fare of  all  who  live  under  their  rule,  so  that  they  may 
live  in  peace  and  prosperity. 

“When  we  conquered  the  Sudan  there  was  hardly  a 
single  inhabitant  who  possessed  any  money,  and,  with  the 
exception  of  the  fighting  men,  the  whole  population  was 
practically  starving.  Nothing,  I think,  strikes  one  more 
in  revisiting  the  Sudan  to-day  than  the  great  increase 
which  has  taken  place  in  the  individual  prosperity  of  its 
inhabitants.  This  increased  prosperity,  which  is  the  re- 
sult of  careful  administration,  has  been  so  equally  di- 
vided throughout  the  entire  population  that  it  is  not  too 
much  to  say  that  there  is  now  hardly  a poor  man  in  the 
Sudan.  Unlike  the  Egyptian  fellaheen  the  Sudan  cul- 
tivators are  not  bound  down  by  debts,  and  have  not 


102 


SORROW  AND  HOPE  OF  THE  SUDAN 


therefore  to  struggle  to  meet  the  exorbitant  interest  of 
the  usurers,  who  prey  upon  this  class  in  Egypt.  In  the 
Sudan  the  benefits  of  peace  have  been  fully  reaped  by  the 
cultivators,  and  the  increased  facilities  of  communica- 
tion have  brought  markets  hitherto  undreamt  of  to  their 
doors.  The  development  of  the  rich  products  of  the 
country  has  been  carefully  fostered,  and  a golden  har- 
vest has  thus  been  brought  in  which  remained  in  the 
country.  It  is  therefore  not  surprising  that  the  people 
are  contented,  happy  and  loyal.  When  expressions  of 
this  happiness  and  contentment  are  heard,  it  is  satisfac- 
tory to  fed  that  they  are  not  merely  word  painting  for 
the  benefit  of  the  rulers  of  the  country,  but  are  based, 
as  the  people  themselves  maintain,  on  solid  facts.” 

It  is  well  to  remember  that  these  results  have 
not  been  achieved  by  chance.  They  are,  on  the 
one  hand,  the  result  of  a science  of  government 
which  is  itself  largely  a product  of  Christianity 
and  Christian  civilization.  They  are  the  result, 
on  the  other  hand,  of  the  devoted  and  self-sacri- 
ficing labors  of  officials,  among  whom  many  may 
be  found  who  are  animated  by  a high  sense  of 
duty  and  by  motives  of  unselfishness  and  even  of 
loyalty  to  a Divine  Lord.  These  forces  are  there- 
fore to  be  recognized  and  to  be  correlated  har- 
moniously, wherever  possible,  with  all  other 
forces  which  labor  for  the  establishment  of  the 
Kingdom  of  God.  There  are  points  at  which  out- 
side influences  and  political  traditions  may  in- 
fluence governmental  policy  in  directions  that  a 
Christian  public  may  not  approve  of.  For  ex- 


FIRE  AND  SWORD 


103 


ample,  it  is  not  likely  that  the  British  or  Ameri- 
can Christian  public  will  ever  become  reconciled 
to  the  teaching  of  the  Koran  in  Gordon  College, 
founded  in  memory  of  that  Christian  hero,  nor  to 
that  institution  being  in  session  on  the  Christian 
Sabbath  though  closed  on  Friday,  the  Moslem 
day.  Nevertheless  where  such  differences  of 
opinion  exist,  it  is  important  to  do  four  things: 
(a)  Distinguish  between  a governmental  policy 
and  the  officials  of  a Government ; approving  the 
latter,  if  not  agreeing  to  the  former,  (b)  Recog- 
nize generously  the  important  service  which  the 
existence  of  an  established  government  renders 
to  missionary  activity,  (c)  Appreciate  the  great 
difficulties  and  limitations  under  which  is  car- 
ried on  the  government  of  a country  that  is  un- 
developed as  to  its  resources,  non-self-supporting 
as  to  its  administrative  expenses  and  subject  in 
part  to  a non-Christian  country,  (d)  Finally,  re- 
member and  practise  the  Christian  doctrine  of 
“forbearance  in  love”  remembering  always  the 
spirit  of  the  apostle’s  injunction  to  “honor  the 
king.” 


Attitudes. 


CHAPTER  IV 


The  People 


"Our  cry  is  out  of  the  depths;  we  belong  to  the 
submerged  millions  of  the  race;  our  existence  has  been 
shrouded  in  darkness  for  centuries.  We  have  long 
dwelt  in  ignorance  and  misery,  the  slaves  of  unhappy 
destiny,  banished  from  the  world’s  light,  find  strangers 
to  the  world’s  civilization.” 

— James  S.  Dennis. 

“Can  you  conceive  of  anything  more  fatal,  more 
monstrous,  more  immoral  than  a doctrine  which  de- 
clares men  lost  without  Christ,  and  then  refuses  to 
make  Him  known  to  them?” 


— Robert  E.  Speer. 


IV 


I THE  PEOPLE 

IMAGINE  a tourist  following  the  Nile,  as 
he  seeks  to  enter  the  Sudan.  In  Egypt 
he  makes  his  acquaintance  first  with  the 
Delta  Egyptian.  He  moves  southward 
slowly  and  while  his  map  tells  him  he  still  is  in 
Egypt,  he  is  aware  that  new  physical  character- 
istics mark  the  inhabitants  of  the  land.  They 
are  still  Egy^ptians  but  the  skin  is  darker,  the 
nose  is  flatter.  He  pushes  on  past  the  First 
Cataract ; his  ear  tells  him  that  a new  language  is 
being  spoken,  and  here  again  new  physical  fea- 
tures appear;  this  is  Nubia  and  these  are  Nu- 
bians. 

So  far,  however,  he  has  noted  but  few  marked 
changes  and  has  met  only  two  distinct  types  and 
he  has  traveled  almost  one  thousand  miles  up  the 
Nile.  But  now  he  is  on  the  borders  of  the  Su- 
dan. Let  him  still  follow  the  Nile.  He  travels 
now  seven  hundred  miles  by  river  to  the  Atbara 
junction,  but  even  in  this  shorter  journey  his 
guide  has  spoken  to  him  at  intervals,  eleven 
times  in  all,  saying: 


107 


I08  SORROW  AND  HOPE  OF  THE  SUDAN 


Diversity 

Tribes. 


“These  are  Berabra.  ” 

“But  these  are  Gararish.” 

“And  these  again  are  Danagla.” 

“These,  however,  are  Shaigia.” 

“And  these  are  Monasir.” 

“These  are  Robatab.” 

“But  these  are  Angariab.” 

“These  however  are  Hagab.” 

“And  these  are  Merifab.” 

“And  these  are  Fadlab.” 

“But  those  are  Besharin.” 

The  tourist  is  impressed,  but  is  he  any  wiser? 
He  turns  to  an  official  work.  In  it  he  finds 
twelve  pages  bearing  almost  a hundred  and  fifty 
different  tribal  names.  In  the  Bahr  el  Ghazal 
Province  alone,  he  reads  that  there  are  Dinkas 
and  Bongos,  Nyam  Nyams  and  Golos,  Ndoggos 
and  Kreich,  Mandallas  and  Mittus,  Wiras  and 
Madis.  Bewildered,  perplexed,  he  asks,  “But 
who  are  these  people?  Where  do  they  come 
from?  Are  they  all  of  one  race?  Do  they  have 
a common  language?  What  is  their  history?” 
To  these  questions,  who  will  give  an  answer? 
Shall  we  classify  races  by  complexion  or  color  of 
skin?  But  note  how  certain  racial  features  ap- 
pear with  different  colors  of  skin.  Or  shall  we 
classify  by  tribal  markings  upon  the  face?  But 
here  are  individuals  of  another  race  adopted  into 
a given  tribe  through  slavery  or  intermarriage. 
Or  shall  we  depend  upon  tribal  traditions  and 


THE  PEOPLE  109 

language  characteristics?  This  may  be  the  saf- 
est method  to  follow,  but  who  will  attempt  the 
desired  classification  of  these  tribes,  when  their 
languages  have  not  yet  been  reduced  to  writing, 
nor  the  grammatical  structure  of  these  languages 
been  analyzed,  nor  their  traditions  recorded?  It 
seems  a hopeless  task  and  you  feel  like  falling 
back  upon  a crude  and  yet  generally  satisfactory 
division  of  the  country  into  two  main  divisions : 
(a)  Northern  Sudan,  where  dwells  the  Arab, 
brown  of  skin,  with  aquiline  nose,  Moslem  as  to 
religion,  Arabic-speaking;  (b)  Southern  Sudan, 
where  lives  the  Negroid,  black  of  skin,  flat  nosed, 
pagan  or  Animist  as  to  religion,  with  Negro  dia- 
lects peculiar  to  each  tribe. 

Yet  there  are  those  who  have  gone  into  the  sub- 
ject more  deeply  as  Crowfoot  ^ in  “The  Anglo- 
Egyptian  Sudan,”  and  Diedrich  Westermann  ^ in 
“The  Shilluk  People,”  and  Sir  Harry  Johnston 
in  “The  Nile  Quest.” 

In  Northern  Sudan,  then,  we  deal  chiefly  with 
the  Arab,  with  an  Arab  civilization,  with  the 
Mohammedan  religion  and  with  the  Arabic  lan- 
guage. In  many  respects  this  part  of  the  Sudan 
may  be  regarded  as  an  extension  of  Upper  Egypt. 
For  this  reason  a detailed  description  will  not  be 
necessary.  It  was  Northern  Sudan  that  was  the 
chief  scene  of  action  for  the  events  connected 
with  the  Mahdi  rebellion  and  it  was  Northern 


Northern  Su- 
dan and  South- 
ern Sudan. 


’See  Appendix,  V. 


no 


SORROW  AND  HOPE  OF  THE  SUDAN 


Sudan  therefore  that  was  most  affected  by  those 
ruinous  experiences.  Yet  it  is  Northern  Sudan 
that  is  now  in  closest  touch  with  Egypt  and  civ- 
ilization, and  that  is  reaping  the  first  benefits  of 
the  Anglo-Egyptian  administration. 

In  this  part  of  the  Sudan  lies  the  seat  of  gov- 
ernment. Khartum,  the  capital,  is  at  the  junc- 
tion of  the  Blue  Nile  and  the  White  Nile,  and  has 
fuMs’^of  ^or’th.  ^ population  of  18,235.  Across  the  White  Nile, 
to  the  northwest,  lies  Omdurman,  the  capital  of 
the  old  Mahdi  kingdom,  with  a population  that 
still  numbers  42,799.  Across  the  Blue  Nile,  to 
the  northeast,  is  Khartum  North  (sometimes 
called  Halfaiyah)  the  site  of  Government  work- 
shops and  for  a time  the  railroad  terminus,  with 
a population  of  34,381.  Government  service  has 
brought  into  these  three  cities  some  1,734  Euro- 
peans and  2,662  others  who  are  foreigners  to  the 
Sudan,  for  the  most  part  young  Egyptians.  The 
latter,  many  of  them  Christians,  form  an  impor- 
tant base  for  Christian  missionary  effort.  In 
Northern  Sudan,  the  most  important,  commerci- 
ally, as  well  as  the  most  extensive  occupation  is 
that  of  agriculture,  and  the  Government  is  en- 
couraging the  people  in  better  methods  of  culti- 
vation as  well  as  in  the  cultivation  of  crops  of 
higher  value,  such  as  cotton.  Next  to  the  cul- 
tivation of  the  land  is  the  raising  of  cattle,  for 
which  so  large  a portion  of  Northern  Sudan  is 
alone  adapted. 


THE  PEOPLE 


HI 


Soivthern  Sudan. 

It  is  not  the  purpose  of  this  book  to  attempt  a 
general  description  of  all  the  southern  regions  of 
the  Sudan,  for  generalizations  would  not  be  at  all 
accurate  and  detailed  descriptions  would  require 
too  much  space.  Special  interest,  however,  at- 
taches to  the  Sobat  region  and  some  brief  account 
will  be  attempted  of  conditions  along  that  river. 
The  Sobat  River  joins  the  White  Nile  at  9°  22" 
north  latitude  and  flows  for  the  most  part  in  a 
westerly  (slightly  northwesterly)  direction.  For 
some  300  miles  of  its  course  before  it  empties 
into  the  White  Nile,  the  Sobat  River  meanders 
through  an  immense  alluvial  grassy  plain  almost 
as  flat  and  as  level  as  a board.  For  the  most 
part  the  river  is  150  to  300  yards  wide,  with  water 
of  a reddish  yellow  color  in  flood  time,  and  a 
current  of  from  two  and  a half  to  three  miles  an 
hour  in  flood  time  (only  one  mile  February- 
May).  From  the  mouth  of  the  Sobat,  for  some 
30  or  40  miles  up  the  river,  the  country  is  inhab- 
ited by  Shilluks.  Then  appear  Dinka  villages 
and  these  extend  for  some  40  miles,  when  a small 
section  of  Anuaks  occupy  some  25  miles  of  the 
river  bank.  Then  appear  the  warlike  and  impor- 
tant tribes  of  the  Nuers.  Beyond  the  Nuers, 
there  appear  again  representatives  of  the  Anuak 
tribes,  but  this  is  in  territory  which  lies  outside  of 


Tribes  Along 
the  Sobat. 


112 


SORROW  AND  HOPE  OF  THE  SUDAN 


"A  People 
Terrible." 


the  Egyptian  Sudan  and  across  the  Abyssinian 
boundary. 

I The  Shillu,ks.^ 

In  his  prophecy  concerning  Ethiopia,  Isaiah 
speaks  of  “a  people  tall  and  smooth,  a people  ter- 
rible from  their  beginning  onward!”  The  Shil- 
luks  may  be  regarded  as  fulfilling  this  descrip- 
tion with  wonderful  literalness.  The  average 
height  is  5 feet  10  inches.  Many  of  them  natur- 
ally exceed  six  feet  or  six  feet  and  a half.  It  may 
be  admitted  that  they  are  “terrible  from  their 
beginning  onward,”  in  reality  because  of  the 
bravery  which  they  exhibit  on  the  battlefield,  and 
in  appearance  because  of  a custom  which  makes 
them  hideous  and  terrifying:  they  frequently 
smear  the  whole  body  with  ashes  or  cover  them- 
selves with  pulverized  brick,  drawing  lines 
across  the  face.  They  commonly  remove  the  four 
front  lower  teeth  which  makes  even  the  young 
look  old  or  odd.  Their  tribal  marks  are  three, 
four  or  five  rows  of  dots  across  the  forehead. 

Most  striking  of  all,  however,  are  the  head 
dresses  of  the  men.  The  hair  is  woven  or  twisted 
into  a solid  felt,  kept  further  in  shape  by  mix- 
tures of  gum,  mud  or  even  cow-dung,  and  molded 
into  the  shape  of  a huge  saucer,  or  of  a single 
horn  bent  forward,  or  in  separate  points  standing 
out  like  the  spokes  of  a wheel.  The  hair  of  the 

'This  is  the  Arabic  form  of  tile  name  and  is  the  one  most 
commonly  used ; another  form  is  Shulla. 


THE  PEOPLE 


II3 

face,  even  to  the  eyebrows,  is  ordinarily  pulled 
out,  heightening  the  weirdness  of  their  appear- 
ance. When  missionary  work  was  first  undertak- 
en on  the  Sobat  River,  there  was  practically  no 
clothing  worn  save  by  the  married  women.  Mrs. 

GiflFen  has  given  the  following  description  of  a 
woman’s  costume: 

“First  of  all  there  is  a small  apron.  This  is  a 
piece  of  coarse  cloth — originally  white — about  two  feet 
long  and  eighteen  inches  wide.  It  is  made  of  two  thick-  costumes, 
nesses,  and  it  is  tied  by  strings  fastened  to  two  corners 
around  the  waist,  but  just  below  the  abdomen,  and  falls 
down  to  the  knees. 

“Then  there  are  two  skins,  of  sheep,  goat,  calf,  ga- 
zelle or  whatever  it  may  be,  tanned  with  the  hair  on,  and 
worn  with  the  hair  side  out.  One  of  these  is  tied  around 
the  waist,  using  one  fore  leg  and  one  hind  leg  for  the 
strings  to  tie  with.  The  tail  and  the  other  two  legs — or 
the  skin  of  them — dangle  and  flap  around  the  legs  as  or- 
naments. Indeed  these  are  sometimes  ornamented  with 
beads,  brass  or  iron  rings.  This  skin  is  tied  in  front 
so  as  to  show  the  white  ( ?)  apron  underneath. 

“The  other  skin  is  worn  on  the  upper  part  of  the 
body.  The  fore  and  hind  legs  on  one  side  are  fastened 
together  at  their  very  tips;  this  is  then  slipped  over  the 
head,  the  legs  of  the  skin  thus  tied  together  resting  on 
the  right  shoulder,  and  the  other  side  passing  under  the 
left  arm.  This  is  the  full  dress  of  a woman.  Of  course, 
in  addition  to  this  they  may  wear  as  many  beads  and 
other  ornaments  as  they  can  afford;  strings  of  beads 
around  the  waist,  neck,  and  arms,  and  armlets  of  brass; 
sometimes  as  many  as  ten  or  twelve  brass  or  iron  rings, 
weighing  several  pounds,  and  extending  from  the  hand 


8 


1 14  SORROW  AND  HOPE  OF  THE  SUDAN 


half  way  to  the  elbow.  These  are  not  loose,  but  drawn 
tight  to  the  flesh  and  each  made  fast  by  the  blacksmith.” 

The  Shilluks  are  a proud  race.  They  count 
themselves  and  all  they  have  superior  to  others 
and  all  they  have,  even  though  the  latter  be  white 
men.  Their  attitude  toward  strangers  is  never 
that  of  subserviency,  but  rather  of  mere  tol- 
erance. In  going  about  they  usually  carry  a 
spear  and  a club,  often  several.  Their  haughti- 
ness and  independence,  perhaps  more  than  any 
other  qualities,  mark  them  off  from  the  freedmen 
of  the  United  States.  They  bear  a strong  re- 
semblance in  these  respects  to  the  American  In- 
dian: at  times  one  might  imagine ( ?)  himself  liv- 
ing in  the  atmosphere  of  Fenimore  Cooper’s  In- 
dian tales,  with  Indians  painted  black. 

“To  give  an  opinion,”  writes  Professor  West- 
ermann,  “on  the  mental  abilities  of  the  natives 
A strong  Race,  require  a long  and  intimate  acquaintance 

with  them.  From  my  personal  experiences  I can 
only  say  that  I feel  an  admiration  for  the  few 
men  who  have  been  working  with  me  during  my 
studies.  Though  we  were  at  work  day  after  day, 
which  meant  for  them  a considerable  and  quite 
unaccustomed  mental  exertion,  they  never  showed 
any  unwillingness  but  were  really  interested  in 
the  work.  I consider  them  an  intelligent,  quick- 
witted people.  This  is  confirmed  by  their  folk- 
lore. They  have  a decided  sense  and  predilection 


Tukl  and  Enclosure.  Repairing  Shilluk  Tukl. 


THE  PEOPLE 


1 1.5 

for  historical  traditions,  being  the  only  black  peo- 
ple of  the  Eastern  Sudan  who  are  able  to  trace 
back  their  own  history  for  centuries.  The  fact 
that  they  have  had,  up  to  the  European  occupa- 
tion of  the  country,  a kingdom  with  a well-or- 
dered provincial  government  shows  no  doubt  cer- 
tain political  capabilities.” 

“The  native  house  is  a circle  of  wall  built  of 
mud,  about  one  foot  thick  and  six  feet  high,  and 
thatched  with  a cone-shaped  roof.  The  finished 
product  has  very  much  the  appearance  of  a well 
built  haystack.  There  are  no  windows  and  the 
place  of  entrance  is  a small  hole  about  two  and 
one-half  feet  high  and  two  feet  wide,  and  is  in 
the  shape  of  a horse  collar.” 

The  following  paragraphs  descriptive  of  the 
Shilluks  are  gathered  from  Professor  Wester- 
mann’s  valuable  treatise,  “The  Shilluk  People; 
Their  Language  and  Folklore.” 

Food : “The  staple  food  is  durra.  It  is  cooked, 
baked  into  bread,  roasted,  brewed:  and,  when 
green  eaten  raw.  Fire  is  made  by  twirling  a 
hard  stick  on  a soft  piece  of  wood.  Besides  durra 
they  eat  sesame,  maize,  beans,  various  grass 
seeds;  white  ants,  when  in  the  winged  state,  are 
a delicacy  to  them.  Milk  is  used  in  the  household 
in  many  ways.  As  domestic  animals  are  almost 
never  slain,  meat  forms  no  part  of  the  daily  food, 
but  is  rather  an  exceptional  delicacy,  which  is 
however  sought  for  with  eagerness.  Of  game 


Self-Govern' 

ment. 


Houses. 


Food. 


J.Iarriage. 


Il6  SORROW  AND  HOPE  OF  THE  SUDAN 

they  hardly  leave  any  piece  uneaten,  skin  and  in- 
testines not  excepted;  they  do  not  even  despise 
dead  animals.  The  hlood  of  slain  animals  is  kept 
and  cooked,  but  they  do  not  tap  the  blood  from 
living  animals,  as  is  the  custom  with  the  Bari 
and  Masai.  Two  chief  meals  are  taken  daily ; one 
from  nine  to  ten  in  the  morning,  and  the  second 
at  sunset. 

“A  large  quantity  of  the  durra  the  people  reap 
is  used  in  making  merisa  or  beer.” 

Marriage ; “When  a young  man  wants  to  mar- 
ry, he  himself  asks  the  girl  he  has  selected.  If 
she  assents,  she  directs  her  lover  to  her  parents 
and  the  old  people  of  the  village.  If  these  also  do 
not  object,  they  ask  him  to  bring  the  dowry, 
which  consists  of  cattle.  From  four  to  six  head 
of  oxen  and  one  milch  cow  is  the  ordinary  price 
for  a woman,  besides  a number  of  sheep  and 
goats.  A man  cannot  reach  a social  position 
without  being  married,  and  he  cannot  get  a wife 
without  cattle,  so  every  young  Shilluk’s  highest 
ambition  consists  in  procuring  cattle  in  order  to 
buy  a wife.  A young  man  may  not  marry  a girl 
from  his  own  division  or  clan,  but  only  from 
some  other  division ; the  girl  may  live  in  the  same 
village  or  in  any  other  village,  but  they  prefer 
to  marry  in  a distant  village.  These  marriage  laws 
are  a well  established  tribal  custom,  and  people 
fear  to  break  them,  lest  death  follow  marriage. 
The  position  of  woman  among  the  Shilluks  is  no 


a 


THE  PEOPLE 


II7 


doubt  a higher  one  than  with  most  Mohammedan 
peoples  of  the  Sudan.  She  is  generally  well 
treated  and  is  shown  remarkable  respect.  The 
women  sometimes  take  part  in  public  assemblies 
with  the  men,  discuss  the  affairs  that  interest 
them  and  share  in  dances  and  religious  cere- 
monies.” 

Children : “Affection  of  parents  for  their  chil- 
dren is  not  wanting.  The  mother  often  places 
the  infant  in  a long  basket  or  bed  made  of  grass ; 
this  she  carries  on  her  head,  or  covers  it  with  a 
mat  in  some  safe  place,  while  the  child  sleeps. 
Education  is  limited  to  teaching  the  children  the 
work  and  skill  which  the  parents  command.  The 
naming  of  the  children  is  done  by  some  member 
of  the  family,  in  most  cases  by  the  parents  or 
grandparents.  When  the  boys  are  from  thirteen 
to  fifteen  years  old,  they  start  the  cultivation  of  a 
small  field  of  their  own,  with  the  proceeds  of 
which  they  try  to  acquire  cattle.  The  boys  and 
young  men  of  a village  born  in  the  same  year 
form  a companionship,  all  members  of  such  a 
‘class’  having  a common  name.  The  young  men 
of  a village  do  not  sleep  in  their  parents’  houses, 
but  their  common  sleeping  place  is  the  cow-shed 
of  the  village.  The  act  of  sleeping  in  the  barn 
is  called  ‘sleeping  in  the  ashes’  from  the  fact  that 
they  sleep  during  this  time  in  the  ashes  of  the 
fire  kept  smouldering  in  the  barn.” 

Burial:  “When  a grown-up  man  dies,  he  is 


Amusements. 


Il8  SORROW  AND  HOPE  OF  THE  SUDAN 

buried  in  or  just  before  his  hut.  An  ox  is  killed 
at  a funeral  feast,  and  its  horns  are  planted  on 
the  grave  so  that  they  are  visible  from  without. 
Women  and  children  are  buried  in  the  bush.” 
Amusement : “Their  chief  amusement  is  danc- 
ing. The  houses  of  a village  are  built  in  a circle, 
having  an  open  place  in  their  midst.  Here  the  in- 
habitants assemble  in  the  evening,  stretching 
themselves  in  the  warm  ashes  or  on  a skin,  or 
squatting  on  a piece  of  ambach;  several  small 
fires  of  cow  dung  are  kept  burning  and  spread  a 
smoke  with  a pungent  odor,  which  is  the  best 
protection  from  mosquito-stings.  The  events  of 
the  day  are  discussed  here ; the  tobacco  pipe  and 
merisa  pot  going  from  hand  to  hand.  In  the 
middle  of  this  open  place,  the  trunk  of  a large 
tree  is  erected,  in  which  the  drums  are  suspended. 
With  them  signals  are  given  in  times  of  danger, 
but  more  frequently  they  are  used  to  accompany 
the  dances  of  the  young  people.  These  public 
dances  are  among  the  greatest  events  in  the  lives 
of  the  young  Shilluks ; even  old  men  and  women, 
though  not  taking  an  active  pari  are  highly  inter- 
ested in  them ; sitting  before  the  huts  in  front  of 
the  dancers  they  constitute  a chorus,  accompany- 
ing the  actions  of  the  younger  generation  with 
loud  acclamations  or  reproaches.  The  dances 
generally  take  place  during  the  dry  season ; they 
begin  at  about  four  o’clock  in  the  afternoon,  or 
in  case  there  is  moonlight,  later  in  the  evening. 


THE  PEOPLE 


1 19 

and  last  from  three  to  five  hours  or  longer.  As  a 
rule  one  village  invites  its  neighbors  by  a drum 
signal  given  in  the  early  morning  of  the  day  fixed 
for  a dance.  On  hearing  this  signal  the  young 
people  show  great  zeal  in  preparing  their  bodies, 
hair-dresses  and  the  ornaments  worn  on  the  occa- 
sion. They  go  to  the  village  in  groups  or  singly, 
men  and  girls  separately.  Usually  the  youths 
perform  some  war  dance  in  full  arms  at  first,  in  ^ 
which  the  girls  do  not  take  part;  they  form  a 
large  circle  in  four  or  in  two  rows,  and  while  the 
drum  is  being  beaten,  they  begin  dancing  and 
singing  war  songs.  The  dance  consists  in  jump- 
ing on  the  toe  and  at  the  same  time  moving 
slowly  forward.  These  rhythmical  movements 
are  from  time  to  time  interrupted  by  a group  of 
dancers  violently  rushing  out  of  the  circle,  howl- 
ing and  shouting  aloud,  brandishing  their  spears 
with  fierce  looks,  and  performing  mock  fights  or 
playing  pantomimes  in  which  they  exhibit  very 
remarkable  ability.  Scenes  from  hunting,  pas- 
toral and  agricultural  life  are  represented  with 
such  a dramatic  vividness  that  they  richly  de- 
serve the  applause  they  earn.  On  a signal  given, 
clubs  and  shields  are  laid  aside  and  put  together 
in  one  place,  and  now  the  second  part,  in  which 
the  girls  share,  begins.  The  latter  have,  until 
now,  been  waiting  in  a separate  place,  where  the 
female  onlookers  are  gathered.  Each  girl  se- 
lects her  own  dancer.  First  the  men  form  a cir- 


Religion. 


120  SORROW  AND  HOPE  OF  THE  SUDAN 

cle  again.  Then  the  girls  rush  into  this  ring,  each 
looking  out  for  the  man  she  intends  to  favor. 
She  draws  up  in  front  of  him,  so  that  they  look 
each  other  in  the  face;  again  two  or  four  rows 
are  formed,  and  the  same  dance  begins  anew,  ac- 
companied by  drumming  and  singing.  The 
dances  are  in  many  cases  repeated  on  four  suc- 
cessive afternoons  or  nights ; on  the  fourth  day 
they  frequently  end  in  quarrels  or  real  fights. 
The  cause  of  this  is  that  the  young  men  of  one 
village  eye  the  girls  of  another  village,  and  thus 
arouse  jealousy.  In  such  fights  clubs  are  used; 
in  exceptional  cases  also  spears.” 

Religion : “In  the  religion  of  the  Shilluks  three 
components  are  clearly  distinguishable:  i.  Jwok, 
or  God;  2.  Nyikang,  the  progenitor  and  national 
hero  of  the  Shilluks ; 3.  ajmogo,  the  witch  doctor 
or  sorcerer.  These  three  do  not  exist  separate 
from  each  other,  but  have  many  relations  with 
one  another.  There  are  still  other  religious  ele- 
ments, but  they  are  not  so  prominent  as  the  three 
mentioned. 

“Jwok  is  a supreme  being,  residing  above. 
Whether  he  is  regarded  as  creator  is  not  certain. 
According  to  the  sayings  of  some  natives  he 
surely  is,  but  it  seems  probable  that  this  belief, 
if  it  exists,  is  recent,  and  must  be  traced  to  Mo- 
hammedan or  Christian  influences.  On  certain 
occasions  an  ox  is  killed  as  a sacrifice  to  Jwok, 
but  according  to  my  information,  they  have  only 


THE  PEOPLE 


I2I 


one  prayer  to  Jwok/  while  to  Nyikang  there  are 
many.  ‘Praying’  to  Jwok  is  expressed  by  a dif- 
ferent word  from  that  which  serves  for  designat- 
ing a prayer  to  Nyikang;  the  first  is  ‘Lamo/  ‘to 
pray’;  its  original  meaning  is,  probably,  to  con- 
jure. In  praying  to  Nyikang  ‘kwacho,’  ‘to  ask  for, 
to  beg,’  is  used.  While  the  prayers  to  Nyikang 
are  sung,  and  accompanied  by  dances,  the 
one  to  Jwok  is  only  spoken,  not  sung,  and  is  not 
accompanied  by  dancing.  Jwok  has  no  visible 
symbols  or  temples,  nor  are  the  prayers  to  him 
offered  by  a priest  or  sorcerer,  but  by  the  chief 
or  village  elder. 

“In  the  heart  and  mind  of  the  Shilluk,  Jwok 
does  not  possess  a clearly  defined  rank.  In  some 
way  they  do  attribute  good  and  evil  to  him,  and 
chiefly  the  latter.  When  a person  is  ill,  they  may 
say,  ‘Ere  Jwok,’  ‘Why  Jwok?’  The  sudden  and 
violent  death  of  a man  is  regarded  as  being  caus- 
ed by  Jwok. 

“The  tradition  of  the  origin  of  man  or  rather 
of  the  Shilluks  leads  to  the  second  and  most  im- 
p>ortant  part  of  the  religious  practice  of  the  peo- 
ple, viz. : the  worship  of  Nyikang.  This  tradition 
runs  thus : A white  or  rather  greyish  cow.  Dean 
Aduk,  came  out  of  the  river ; she  brought  forth  a 
gourd ; when  this  gourd  split,  a man  and  animals 
came  forth  out  of  it.  The  name  of  this  man  was 
Kolo;  Kolo  begat  Omaro,  who  begat  Wat  Mol 


'See  Appendix  VI. 


122 


SORROW  AND  HOPE  OF  THE  SUDAN 


(‘son  of  Mol’) ; Wat  Mol  begat  Okwa.  Okwa 
used  to  go  to  the  riverside ; here  he  met  repeat- 
edly two  maidens  who  had  come  from  out  the 
water,  they  were  very  beautiful  and  bad  long 
hair,  but  the  lower  part  of  their  .bodies  was  in 
form  like  a crocodile.  One  day  Okwa  seized  the 
girls  and  carried  them  away.  Their  screams 
brought  their  father,  who,  until  now,  had  not 
been  seen  by  Okwa.  His  face  and  the  left  side 
of  his  body  were  human  like,  but  his  right  side 
was  of  a green  color  and  had  the  form  of  a croc- 
odile. When  asked,  he  declared  his  name  to  be 
Odiljil;  he  protested  against  his  daughters  being 
taken  away  by  force,  but  afterwards  consented. 
Okwa  married  the  girls.  The  names  of  the  two 
maidens  were  Nyakayo  and  Ongwat.  One  of 
Nyakayo’s  sons  was  Nyikang. 

“Between  Nyikang  and  one  of  his  brothers, 
there  arose  a quarrel  after  their  father’s  death. 
Nyikang  left  the  country,  seeking  for  a new 
abode.  Several  tribes  whom  he  met  on  his  way, 
joined  him,  thus  increasing  the  band  of  his  fol- 
lowers. Nyikang  settled  about  the  mouth  of  the 
Sobat,  and  here  founded  the  Kingdom  of  the 
Shilluks.  To  increase  the  population  of  his  new 
kingdom,  he  changed  animals  and  fabulous  be- 
ings whom  he  found  in  the  place,  into  men,  built 
villages  for  them,  and  made  them  his  subjects. 

“While  residing  in  the  Shilluk  country,  Nyi- 


THE  PEOPLE 


123 


kang  fought  many  wars,  among  others  one 
against  the  Sun  and  bis  son. 

“When  he  felt  his  end  approaching,  he  assem- 
bled all  the  chiefs  of  his  kingdom  for  a splendid 
festival.  While  all  were  merry,  suddenly  a great 
wind  arose  and  scattered  all  those  present.  At 
this  moment  Nyikang  took  a cloth,  wound  it 
tightly  around  his  neck,  and  thus  choked  him- 
self. 

“But  many  Shilluks  firmly  believe  that  Nyi- 
kang is  still  alive.  The  Rev.  Mr.  Oyler  writes  to  worship  of 
me:  ‘When  I asked  how  Nyikang  died,  they  were 
filled  with  amazement  at  my  ignorance  and  stoutly 
maintained  that  he  never  died.’  If  he  dies,  all  the 
Shilluks  will  die.  He,  Dak,  and  five  other  kings 
ascended  to  heaven,  where  Nyikang  prays  for 
the  Shilluks  (?).  They  say  that  he  disappeared 
as  the  wind. 

“Nyikang  is  the  ancestor  of  the  Shilluk  nation 
and  the  founder  of  the  Shilluk  dynasty.  He  is 
worshipped ; sacrifices  and  prayers  are  offered 
to  him.  He  may  be  said  to  be  lifted  to  the  rank 
of  a demi-god,  though  they  never  forget  that  he 
has  been  a real  man.  He  is  expressly  designated 
as  ‘little’  in  comparison  with  God.  In  almost 
every  village  there  is  a little  hut  dedicated  to 
Nyikang. 

“The  third  factor  in  the  religion  of  the  Shil- 
luks is  the  Ajwogo,  and  what  is  connected  with 
him.  Ajwogo  is  the  witch  doctor  or  sorcerer;  the 


124  SORROW  AND  HOPE  OF  THE  SUDAN 


The  Witch 
Doctor. 


Folklore. 


word  is  probably  derived  from  ‘Jwok/  ‘God,’  and 
would  then  mean  ‘one  who  is  dependent  on  God’ 
or  ‘who  has  to  do  with  God.’  As  some  of  them 
undertake  to  procure  rain,  Europeans  generally 
call  them  all  ‘rain-makers.’  Each  is  a mediator 
between  the  people  and  Nyikang;  he  leads  the 
dances  and  prayers  to  Nyikang,  and  presides  at 
the  sacrificial  ceremonies.  He  heals  also  sick- 
nesses by  administering  charms.  Sick  people  ap- 
ply to  him  with  the  present  of  a sheep  or  goat, 
or  even  an  ox;  the  animal  is  killed,  and  the  con- 
tents of  its  stomach  are  laid  on  a sick  person’s 
body ; or  the  skin  of  the  animal  is  cut  into  strips 
and  these  are  fastened  below  the  knee  of  the  pa- 
tient. This  is  also  applied  as  a protection  against 
dangers  on  a journey.  When  in  the  dry  season 
the  cattle  are  brought  across  the  river,  the  sor- 
cerer has  to  prepare  charms  to  protect  them  from 
being  seized  by  crocodiles.  Besides  this,  he  is 
able  to  perform  miracles,  to  kill  a man  by  witch- 
craft, to  prevent  rain,  and  to  cause  the  cattle  to  be 
barren.” 

Folklore:  Professor  Westermann  has  rendered 
a service  of  inestimable  value  in  bringing  to- 
gether a large  number  of  stories  representing 
what  may  be  called  the  oral  literature,  history, 
ritual,  songs,  proverbs  of  the  Shilluks.  There  is 
a superficial  tendency  to  depreciate  the  intellec- 
tual or  religious  life  of  peoples  that  have  no  writ- 
ten language,  but  the  material  which  Professor 


Races  in  the  Egyptian  Sudan. 

Arab.  Syrian  and  Egyptian.  Shilluk. 


THB  PEOPLE 


125 


Westermann  has  brought  together  makes  an  ar- 
ray of  interesting  oral  records  that  forbid  an  at- 
titude of  contempt  for  even  the  pagan  Shilluk.^ 

Their  Country:  It  is  important  to  note  that  the 
Shilluks  along  the  Sobat  form  a very  small  part 
of  the  Shilluk  people.  They  inhabit  chiefly  the 
land  on  the  west  bank  of  the  Nile  from  Kaka  in 
the  north  to  Lake  No  in  the  south.  They  are  “the 
only  people  in  the  Sudan  who  acknowledge  one 
head  as  immediate  ruler.” 

The  Dinkas  ^ 

“The  Dinkas  along  the  Sobat  are  shy  and  sus- 
picious, but  amenable  to  kindness  and  trade.  They 
have  been  worsted  in  the  frequent  forays  of  the 
more  powerful  Nuers  into  their  district.  They 
complain  bitterly  of  the  spoliation  of  their  herds 
by  the  Nuers,  and  state  that  many  of  their  chil- 
dren now  growing  into  manhood  as  Nuers,  were 
torn  from  them  in  the  constant  raids  of  the  Nuer 
tribe.  The  Dinkas,  in  spite  of  this  alleged  op- 
pression, own  large  numbers  of  sheep,  goats,  and 
cattle.  The  Dinkas  on  the  Sobat  are  far  more  in- 
telligent and  energetic  than  their  kinsmen  on  the 
White  Nile,  and  cultivate  sufficient  grain  and  to- 
bacco for  their  own  needs.” 

^See  Appendix  VII. 

“The  brief  descriptive  sections  which  follow  are  largely 
taken  from  “The  Anglo-Egyptlan  Sudan,”  in  which  are  de- 
scribed the  tribes  along  the  Sobat. 


The  Dinkas. 


126  50RK0W  AXD  HOre  OF  THE  SUDAN 


The  Anuaks. 

"The  Anuaks  occupy  some  25  to  30  miles  of  the 
Tbe  ABcaks.  river  bank  as  far  as  the  village  of  Wegin,  which  is 
tlie  boundar)'  between  them  and  the  Nuer  tribe. 
The  different  tribes  hereabouts  are  considerabl)* 
intermingled,  as  they  appear  to  intermany  to  a 
large  extent,  and  Anuaks  may  be  found  living 
amongst  the  Xuers  even  as  far  east  as  Nasser. 
Their  position  would  not,  however,  app>ear  to  be  a 
very  enviable  one,  as  the  men  are  more  or  less 
slaves  of  the  Xuers,  and  are  called  upon  to  per- 
form household  and  menial  duties  for  their  more 
powerful  neighbors ; at  the  same  time  the  Anuaks 
appear  to  have  no  fear  of  entering  Xuer  territoiy. 

"This  section  of  the  .\nuaks  is  a small  and  un- 
important one ; in  general  appearance  they  closely 
resemble  the  Xuers.  They  appear  to  grow  veiy 
little  food,  barely  more  than  sufiBcient  for  their 
own  requirements,  but  at  the  same  time  have 
flocks  of  sheep  and  goats  and  a few  herds  of  cat- 
tle.” 


The  Kuers. 

"The  Xuers  are  by  far  the  most  powerful 
and  numerous  tribe  living  along  the  Sobat  river. 
Originally  they  appear,  from  native  accounts,  to 
have  occupied  tracts  of  country  south  of  the  So- 
bat in  the  neighborhood  of  Bor  and  the  Bahr  el 


THE  PEOPLE 


127 


Ghazal,  but  these  sections  trekked  north,  and 
ousted  the  weaker  tribes  living  on  the  Sobat,  and 
occupied  their  country.  The  Falangs  and  Bon- 
jaks  no  longer  exist,  their  territory  being  occu- 
pied by  the  Nuers.  There  appear  to  be  three  sep- 
arate factions  of  Nuers  at  the  present  day  occu- 
pying the  Sobat  valley,  who,  if  native  accounts 
are  to  be  believed,  are  more  or  less  at  enmity  with 
each  other,  owing  to  family  disagreements. 

“Although  the  huts  and  villages  of  the  Nuers 
hereabouts  are  well  and  substantially  built,  the 
natives  themselves  are  shy,  suspicious,  indolent 
and  altogether  a very  low  type  of  humanity.  They 
appear  to  cultivate  only  such  small  plots  of  ground 
in  the  immediate  vicinity  of  their  villages  as  will 
suffice  for  their  own  requirements  for  perhaps  six 
months  in  the  year,  whilst  during  the  remainder 
of  the  year  they  live  chiefly  on  fish,  which,  exist- 
ing in  great  quantities,  are  easily  speared  during 
the  dry  season  of  the  year. 

“Physically,  the  men  are  tall  and  well-built,  but 
show  few  signs  of  muscular  development,  being 
generally  long-limbed  and  wiry.  They  are  all  pearance. 
stark  naked,  and  cover  themselves  from  head  to 
foot  with  cow  dung  ashes,  which  gives  them  a 
particularly  filthy  appearance  and  renders  their 
skin  extremely  rough  and  coarse.  They  make  no 
attempt  to  adorn  themselves,  but  are  extremely 
anxious  to  procure  brass  wire  with  which  to  make 
for  themselves  bracelets  extending  from  the  wrist 


128  SORROW  AND  HOPE  OF  THE  SUDAN 

to  near  the  elbow.  This  seems  to  be  about  their 
only  vanity.  They  are  all  armed  with  spears,  of 
which  every  man  carries  two  or  three.  Their 
weapon  of  defense  consists  of  an  oval-shaped  buf- 
falo hide  shield.  Bows  and  arrows  they  do  not 
appear  to  possess. 

“The  elder  married  women  are  as  filthy  as  the 
men  in  appearance.  They  all,  however,  wear  a 
leather  apron  or  skin  fastened  round  their  waists. 
The  younger  girls  and  unmarried  women  wear  no 
such  covering,  and,  like  the  men,  are  quite  naked. 

“The  right  bank  of  the  Sobat  near  Nasser  Post 
is  densely  populated  as  far  as  the  junction  of  the 
Sobat  and  Pibor  rivers,  there  being  several  large 
and  important  villages  such  as  Kwoinlualtong, 
Taufot,  and  Ajungmir  in  addition  to  the  smaller 
ones.  The  left  bank  of  the  Sobat  is  not  inhabited, 
as  from  Nasser  to  the  Pibor  a considerable  por- 
tion of  the  country  is  inundated  when  the  rivers 
are  full.” 


CHAPTER  V 


The  Day  Breaks 


“A  great  and  strong  wind  ....  after  the 
wind  an  earthquake  ....  after  the  earthquake  a 
fire  ....  after  the  fire  a still  small  voice.” 

— I Kings  19:  ii,  12 

‘‘No  man  has  done  all  he  ought  to  do,  until  he  has 
done  all  he  can  do.” 

“And  when  the  strife  is  fierce,  the  battle  long, 
Steals  on  the  ear  the  distant  triumph  song, 

And  hearts  are  brave  again  and  arms  are  strong. 

Alleluia!” 

— Sir  Joseph  Barnby. 


V 


THE  DAY  BREAKS 

PRACTICALLY  the  only  form  of  Christian 
missionary  effort  in  the  Egyptian  Su- 
dan before  the  Mahdi  was  that  of  the 
Roman  Catholics  who  had  work  at 
both  Khartum  and  Kordofan.  Their  mission- 
aries were  caught  in  that  awful  storm  of  fanati- 
cism and  rebellion  that  swept  the  country  in  i88i 
and  the  years  that  followed,  and  the  story  of 
their  sufferings  and  of  the  final  escape  of  some  of 
them  is  dramatically  told  by  their  leader,  Father 
Ohrwalder,  in  his  “Ten  Years’  Captivity  in  the 
Mahdi’s  Camp.”  The  British  and  Foreign  Bible 
Society  also  made  a beginning  of  missionary  work 
in  1866,  but  the  work  continued  only  a short  time, 
and  thirty-two  years  passed  before  it  was  taken 
up  again. 

With  the  re-conquest  of  the  Sudan  by  Kitch- 
ener, it  became  possible  once  more  to  enter  the 
Sudan  with  safety,  and  the  Roman  Catholics  un- 
dertook to  reoccupy  their  abandoned  field  so  far 
as  possible.  Two  missionary  agencies  represent- 
ing Protestant  Christian  Churches  also  entered 
the  Sudan, — the  Church  Missionary  Society  of 
Great  Britain  and  the  American  (United  Presby- 

131 


Pre-Mahdist 

Missions. 


132  SORROW  AND  HOPE  OF  THE  SUDAN 


Attitude  of 
Government. 


terian)  Mission.  The  British  and  Foreign  Bible 
Society  and  the  American  Bible  Society  also  pro- 
jected the  leavening  influences  of  the  distribu- 
tion of  the  Scriptures  into  the  newly  opened  ter- 
ritory. 

In  Northern  Sudan,  where  the  population  is 
chiefly  Moslem,  the  Government  forbade  at  first 
all  missionary  work  among  Mohammedans,  but, 
after  some  extended  public  criticism  and  agitation 
in  England,  changed  the  policy  to  the  extent  of 
permitting  educational  and  medical  work  under 
certain  conditions  and  restrictions.^  On  the  other 
hand,  the  Government  encouraged  work  among 
the  pagans  of  Southern  Sudan  and  assigned, 
broadly,  certain  spheres  of  activity  to  the  three 
missionary  agencies  named : to  the  Roman  Cath- 
olics, the  west  bank  of  the  White  Nile  with  Lul, 
near  Kodok,  for  a center ; to  the  Church  Mission- 
ary Society  the  Bahr  el  Ghazal  district  with  Ma- 
lek  as  a center ; and  to  the  Americans,  the  Sobat 
watershed,  with  Doleib  Hill  as  the  first  station. 

The  following  is  a brief  official  statement  of 
the  development  of  the  work  of  the  Church  Mis- 
sionary Society  in  the  Egyptian  Sudan : 

“After  Gordon’s  death  at  Khartum,  in 
1885,  a Gk>rdon  Memorial  Fund  was  open- 
ed and  soon  after  the  defeat  of  the  Kha- 
lifa’s forces,  Omdurman  (1899)  and  Khar- 
tum (1900)  were  occupied,  under  some  re- 


’See  Appendix  VIII. 


THE  DAY  BREAKS 


133 


strictions,  however,  as  to  evangelistic  efforts. 

Atbara  was  occupied  in  1908.  In  1905,  the  So- 
ciety was  invited  by  Lord  Cromer  and  the  Sir- 
dar to  commence  work  in  the  southern  part  of  the 
Anglo-Egyptian  Sudan,  and  Malek  was  occu- 
pied in  the  following  year.^ 

“Egypt  is  included  in  the  jurisdiction  of  the 
Anglican  Bishop  in  Jerusalem.  An  Assistant 
Bishop,  the  Right  Rev.  LI.  H.  Gwynne,  conse- 
crated in  1908,  resides  at  Khartum. 

“No  baptisms  have  yet  (1912)  taken  place  at 
Malek,  but  the  confidence  of  the  Dinkas  has  been  church  mis- 

, , . . , . sionary  Soci- 

won  and  the  light  is  gradually  entering  their  ety. 
hearts.  Accustomed  as  they  have  been  for  ages 
to  animal  sacrifices,  they  can  the  better  under- 
stand the  propitiation  through  the  blood  of  Christ, 
but  while  they  know  right  from  wrong,  they  are 
lacking  in  any  sense  of  sin.  They  are  a kindly 
folk;  women  are  not  despised,  and  a marriage 
ceremony  is  observed,  but  immorality  is  common. 

Classes  for  reading  are  conducted  among  the 
sixty  men  and  boys  employed  in  gardening  and 
other  forms  of  industrial  work  about  the  station, 
and  a dispensary  is  held  daily  with  an  average  of 
fourteen  attendances.  In  February,  1912,  the 
Revs.  C.  A.  Lea-Wilson  and  K.  E.  Hamilton  went 
to  Lau  (west-north-west  of  Malek)  to  open  new 
work,  the  Rev.  A.  Shaw  accompanying  them  on 
their  journey.” 


’See  Appendix  I. 


134 


SORROW  AND  HOPE  OF  THE  SUDAN 


The  American 
Mission. 


The  American  Mission. 

In  the  Sudan,  as  in  Egypt,  the  name  by  which 
the  work  of  the  United  Presbyterian  Church  of 
North  America  is  known,  is  “The  American  Mis- 
sion.” It  is  suggestive  of  the  fact  that  such  work 
is  to  be  thought  of  as  a missionary  effort  which 
aims  to  carry  to  a non-Christian  world  the  full, 
rich  content  of  our  American  Protestant  Christi- 
anity. The  native  Church  also  that  becomes  or- 
ganized as  a result  of  these  missionary  labors  is 
known  as  the  “Evangelical  Church.”  This  name, 
too,  suggests  that  the  Church  which  it  is  sought 
to  establish  is  to  have  as  its  chief  characteristic 
adherence  to  Scriptural  truth.  The  history  of  the 
founding  of  this  Mission  and  Church  in  the 
Egyptian  Sudan  is  a record  full  of  interest. 

In  the  early  days  of  the  Mission  in  Egypt,  the 
ix>ssibility  of  developing  a mission  in  the  Sudan 
had  been  talked  about.  It  was  hoped  that  the 
young  native  Church,  being  developed  in  Egypt, 
might  some  day  be  taught  to  claim  the  Sudan  as 
its  foreign  held.  No  action,  however,  was  taken. 
In  1883,  the  United  Presbyterian  Church  in 
America  was  offered  some  $25,000  through  the 
American  Missionary  Association,  if  it  would 
open  up  work  along  the  upper  reaches  of  the  Nile 
toward  Central  Africa. 

At  this  time  the  Egyptian  Sudan  was  wholly 
closed  to  all  missionary  effort;  furthermore  cer- 


THE  DAY  BREAKS 


135 


tain  conditions  were  attached  to  the  offer  which 
led  the  Church  to  decline  it.  In  1899,  with 
the  opening  up  of  the  Sudan  by  Kitchener,  the 
question  presented  itself  anew  and  more  insistent- 
ly. The  death  of  Gordon  at  Khartum  had  moved 
hearts  in  America  as  well  as  in  England.  An  ad- 
ditional motive,  if  not  an  irresistible  argument, 
presented  itself  in  the  emigration  to  the  Sudan 
of  a large  number  of  young  Egyptians  in  Gov- 
ernment employ,  who  had  been  trained  in  mis- 
sion schools  or  were  even  members  of  the  native 
Evangelical  Church  in  Egypt.  It  seemed  a 
Christian  duty  to  follow  them  up  in  the  new 
fields  to  which  they  had  removed  and  to  provide 
somewhat  for  their  spiritual  needs. 

Yet  the  Church  in  America  hesitated.  And  is 
not  the  establishment  of  a new  Mission  an  ex- 
tremely responsible  step?  Is  there  not  such  a 
thing  as  attempting  too  much  ? The  Church  had 
had  at  one  time  five  foreign  mission  fields  and 
had  adopted  a policy  of  concentration,  limiting 
itself  to  two, — Egypt  and  India.  Should  it  now 
reverse  that  policy  ? Or  had  its  strength  now  in- 
creased, so  that  with  safety  a new  burden  could 
be  assumed?  Or  should  a policy  of  faith  rather 
than  of  cold  calculation  determine  the  decision? 
If  so,  by  what  sign  or  signs  might  a waiting 
Church  discover  the  will  of  its  Lord? 

Meanwhile  four  questions  were  addressed  to 
the  Mission  in  Egypt  concerning  the  proposed 


A Question  of 
Church  Policy. 


136  SORROW  AND  HOPE  OF  THE  SUDAN 


advance  in  the  Sudan.  These  questions  and  the 
replies  which  were  given  to  them  were  much  as 
follows : 

First,  Is  the  way  open  for  entrance  into  the 
Sudan?  Not  just  now,  but  it  promises  to  be 
soon. 

Second,  Could  an  experienced  missionary  be 
spared  from  Egypt  to  open  a mission  in  the  Su- 
dan? Yes,  but  his  place  would  need  to  be  filled. 

Third,  What  would  be  the  estimated  cost  for 
the  first  year?  Twenty-five  hundred  dollars. 

Fourth,  Does  the  Mission  in  Egypt  recommend 
any  advance?  This  is  a question  for  the  Church 
in  America,  not  for  the  Mission  in  Egypt,  to  an- 
swer, for,  given  the  resources,  the  work  may  be 
safely  undertaken. 

Yet  the  Church  hesitated.  A discretionary 
Tioa  \vas  Es-^'  power  was  given  to  the  Board  to  act  in  the  light 
tabiishd.  subsequent  developments.  Then  came  the 

“sign”  which  guided  the  United  Presbyterian 
Church  into  the  Sudan.  The  Board  learned 
through  the  Rev.  George  D.  Mathews,  D.  D.,  of 
London,  that  “a  Society  known  as  the  Freed- 
men’s  Missions  Aid  Society  of  that  city,  was  con- 
templating disbanding.  It  had  been  organized 
some  thirty  years  before  for  mission  work  among 
the  freedmen  of  America  and  ex-slaves  on  the 
West  Coast  of  Africa.  Its  special  object  was  to 
educate  men  who  might  ultimately  be  employed 
in  doing  mission  work  in  Khartum  or  among  the 


Bird's-Eye  View  of  Khartum. 
The  Great  Mosque  at  Khartum. 
Gordon  College  at  Khartum. 


THE  DAY  BREAKS 


137 


tribes  south  of  that  in  Africa.  Having  come  to 
the  conclusion  that  it  had  accomplished  its  object 
so  far  as  lay  in  its  power,  it  was  casting  around 
to  see  where  it  could  place  the  funds  remaining  in 
its  treasury  so  as  to  most  nearly  meet  the  inten- 
tion of  the  donors  of  the  same.  The  result  was 
a proposition  to  transfer  its  remaining  funds  to 
the  Board  on  condition  that  it  would  expend 
them  in  mission  work  in  Khartum  or  that  region 
of  the  Sudan.  The  proposition  seemed  so  clearly 
providential  that  it  was  accepted  by  the  Board, 
and  as  soon  as  the  transfer  could  be  made  there 
came  into  the  treasury  the  large  sum  of  $9,605.- 
60.”  Additional  amounts  were  received  later. 
For  three  years  the  work  was  carried  on  practic- 
ally without  burden  to  the  Church  in  America. 

In  December,  1899,  two  members  of  the  Egyp- 
tian Mission  were  appointed  as  a Commission  to 
visit  the  Sudan,  study  conditions,  and  report  upon 
a policy  for  the  opening  up  of  missionary  work. 
The  Rev.  Andrew  Watson,  D.  D.,  who  had  spent 
thirty-eight  years  in  Egypt,  and  the  Rev.  J.  Kelly 
Giffen,  D.  D.,  who  had  been  in  Egypt  eighteen 
years,  were  selected  for  the  responsible  task. 
Their  report  is  marked  by  accurate  information 
and  far-reaching  statesmanship.  They  recom- 
mended establishing  a base  at  Omdurman  or 
Khartum,  and  developing  work  up  the  Blue  Nile. 
The  significance  of  this  recommendation  lies  in 
the  fact  that  by  following  the  Blue  Nile,  the  Mis- 


Exploring  the 
Field. 


First 

aries. 


138  SORROW  AND  HOPE  OF  THE  SUDAN 

sion  would  be  brought  most  quickly  into  touch 
with  the  Abyssinian  population,  and  Abyssinia 
claims  allegiance  to  Coptic  Christianity,^  so  that 
it  might  be  hoped  that  the  large  and  strategic 
work  done  by  the  Mission  in  Egy'pt  could  be  du- 
plicated among  the  Abyssinians,  especially 
through  the  agency  of  enlightened  Egyptian 
workers  whom  the  Abyssinians  might  count  as 
brethren. 

In  1900,  two  missionaries  were  formally  ap- 
pointed to  launch  the  new  work  in  the  Sudan: 
the  Rev.  J.  K.  Giffen,  D.  D.,  and  H.  T.  McLaugh- 
lin, M.  D.  The  native  Church  appointed  its  first 
Mission-  missionary,  the  Rev.  Gebera  Hanna. 

Yunan  Hanna,  one  of  the  most  efficient  colpor- 
teurs of  the  American  'Bible  Society,  was  also  en- 
gaged to  aid  in  the  new  missionary  enterprise. 
The  arrival  of  Dr.  Giffen  at  Omdurman  on  De- 
cember 10,  1900,  marks  the  beginning  of  the  Su- 
dan Mission.  At  this  point,  the  Government  be- 
came a factor  radically  affecting  the  missionary 
plans  which  had  been  proposed,  as  may  be  easily 
inferred  from  the  following  letter: 

War  Office,  Egyptian  Army, 

28th  October,  1900. 

Sir: 

I have  the  honor,  by  desire  of  the  Sirdar,  to  ac- 
knowledge the  receipt  of  your  letter  of  the  17th  inst. 
and  to  acquaint  you  in  reply  that  he  is  pleased  to  sanc- 


’See  “Egypt  and  the  Christian  Crusade,’’  p.  114. 


THE  DAY  BREAKS 


139 


tion  Mr.  Gebera  Hanna  and  yourself  proceeding  to  Om- 
durman  for  the  purpose  of  seeing  the  native  Protestant 
community  there,  to  whom  your  letter  refers. 

The  Sirdar  regrets  that  he  is  unable  at  present  to 
entertain  your  application  to  procure  land  at  Khartum. 

The  Sirdar  desires  me  to  say  that  it  must  be  distinct- 
ly understood  that,  for  the  present,  permission  to  con- 
duct mission  work  amongst  the  Moslem  population  of 
the  Sudan  cannot  be  given.  He  has,  however,  no  ob- 
jection to  your  proceeding  at  your  own  risk  to  the  non- 
Moslem  countries  in  the  White  Nile  districts. 

I am,  dear  sir. 

Your  obedient  servant, 

W.  M.  May  Prin, 

For  Civ.  Sec.  Cairo. 

J.  K.  Giffen, 

American  Mission,  Tanta. 

The  action  of  the  Government  determined  the 
development  of  missionary  work  along  two  im- 
portant lines:  (a)  At  Omdurman  and  in  North- 
ern Sudan  generally  only  the  most  restricted 
forms  of  missionary  work  were  to  be  allowed, 
(b)  The  development  of  further  work  must  lie 
far  to  the  south  along  the  upper  reaches  of  the 
White  Nile. 

Providence,  however,  had  given  to  the  Ameri- 
can missionaries  an  advantage  which  was  out- 
side the  range  of  governmental  prohibitions. 
There  could  be  no  objection  to  such  work  as  min- 
istered to  the  spiritual  needs  of  native  Christians, 
and  there  were  to  be  found  at  almost  every  Gov- 
ernment post,  but  esp>ecially  at  Khartum  and  Om- 


The  Govern- 
ment Acts. 


140  SORROW  AND  HOPE  OF  THE  SUDAN 


Doleib 

Chosen. 


durman,  a considerable  number  of  native  Chris- 
tians, many  of  them  among  the  Government’s 
most  faithful  employees.  If  their  spiritual  life 
could  be  maintained,  what  an  uplifting  moral  and 
spiritual  force  they  might  be  in  the  communities 
in  which  they  lived. 

The  year  1901  was  a year,  first  of  all,  of  ex- 
ploration with  a view  to  discovering  a suitable  site 
for  the  mission  station  in  Southern  Sudan  among 
the  pagan  blacks.  Imagine  yourself  sent  from 
Philadelphia  and  Pennsylvania  to  an  undevel- 
oped, uncharted  region  as  far  distant  as  North 
Dakota,  and  asked  to  survey  an  area  almost  equal 
to  that  entire  State ! The  site  now  known  as  Do- 
leib Hill  was  finally  selected  by  the  exploring 
party,  and  the  reasons  given  for  selecting  this 
site  are  as  follows : 

“(i)  Because  it  is  central  as  to  population,  a 
number  of  villages  being  within  easy  reach,  both 
on  the  north  and  south  of  the  Sobat  and  east  and 
west  of  the  White  Nile. 

“(2)  As  favorable  to  health.  The  hill,  which  is 
several  acres  in  extent,  is  about  twenty-five  feet 
above  the  surrounding  land  and  150  feet  from 
the  Sobat  River,  which  is  reported  as  excellent 
water.  The  hill  is  also  covered  with  about  150 
large  doleib  palm  trees. 

“(3)  The  Sobat  River  affords  a waterway  out 
from  and  through  the  territory  it  is  hereby  pro- 
posed to  make  the  field  for  mission  work. 


THE  DAY  BREAKS 


I4I 

“(4)  It  is  within  easy  reach  of  Taufikiah,  which 
is  the  Government  station,  steamboat  landing  and 
postoffice  on  the  White  Nile.  It  thus  brings  the 
mission  station  within  reach  of  transport  and 
communication.” 

Extended  negotiations,  however,  were  neces- 
sary before  the  Government’s  permission  was  se- 
cured for  the  establishment  of  a mission  station 
at  the  site  described,  and  it  was  March  27,  1902, 
before  the  missionaries  reached  the  place  and  be- 
gan work.  It  is  well  worth  noticing  that  adverse 
as  the  Government’s  attitude  often  seemed  to  be 
toward  Christian  missions,  unfailing  personal 
kindness  was  shown  to  the  missionaries  by  prac- 
tically all,  from  the  Sirdar  down. 

Meanwhile,  the  work  in  Northern  Sudan  was 
pressed  as  far  as  loyalty  to  governmental  restric- 
tions would  permit.  On  Sabbath,  March  17th, 
1901,  the  first  communion  service  was  held  and 
ten  men  and  two  women  partook  of  that  sacra- 
ment which  serves  as  an  indissoluble  link  be- 
tween the  two  comings  of  our  Lord;  having  a 
backward  look  in  its  remembrance  of  Him  Who 
died,  and  a forward  look  through  its  continuous 
observance  “till  He  come.”  Of  course,  it  was  a 
day  of  small  things,  and  largely  of  personal  work. 
The  Sabbath  morning  meetings  at  Omdurman, 
Khartum  and  Khartum  North,  averaged  only  an 
attendance  of  28  men  and  14  women  for  all  three, 
while  two  night  meetings  brought  25  men  and  2 
women. 


Services. 


142  SORROW  AND  HOPE  OF  THE  SUDAN 


Opening  Work 
at  Dolelb  Hill. 


For  the  decade  which  follows  (1902-1912)  a 
clearer  conception  of  the  development  of  the  mis- 
sionary work  will  be  gained  if  the  work  in  South- 
ern Sudan  and  that  in  Northern  Sudan  be  con- 
sidered separately,  for  these  two  fields  differ  so 
radically  in  almost  every  respect — language,  cli- 
mate, dominant  religion,  state  of  civilization,  and 
methods  of  missionary  work — that  they  present 
contrasts  rather  than  resemblances. 

SOUTHERN  SUDAN. 

It  was  on  March  4,  1902,  that  the  Rev.  J.  K. 
Giffen,  D.  D.,  and  Mrs.  Giffen,  and  Dr.  H.  T.  Mc- 
Laughlin and  Mrs.  McLaughlin,  left  Omdurman 
for  the  site  of  the  new  station  along  the  Sobat. 
It  was  March  27th  when  they  reached  Doleib  Hill. 
The  journey  was  made  in  sailboats.  A consider- 
able cargo  had  to  be  taken  up  the  river  to  provide 
both  food  and  furniture  for  life  in  a section  where 
there  were  no  stores  and  practically  nothing  pur- 
chasable. 

“As  we  proceed  up  the  great  river,”  says  Dr. 
Giffen  in  his  book,  “The  Egyptian  Sudan,”  “the 
change  of  scenery  is  very  gradual,  but  there  is  a 
change.  More  trees  come  into  view.  The  flocks 
and  herds  continue  to  be  almost  everywhere  in 
evidence,  but  there  is  less  of  the  cultivated  land, 
and  the  islands  are  covered  with  tall  grass. 

“The  population  becomes  more  sparse,  tlie 


THE  DAY  BREAKS 


143 


game  more  plentiful,  and  great  flocks  of  birds  line 
the  banks.  The  crocodiles  and  the  hippopotami 
are  a constant  source  of  diversion.  You  begin  to 
realize  that  there  is  a gradual  change  coming  over 
the  whole  prospect  and  that  you  are  a long  way 
from  home.  Long  lines  of  naked,  black  savages 
appear  on  the  banks.  Standing  on  one  foot,  the 
other  resting  on  the  knee  with  leg  akimbo,  and 
leaning  the  whole  body  on  a spear,  they  curiously 
gaze  for  an  hour  or  more  while  our  boat  slowly 
and  silently  pushes  by.  We  return  a curious  gaze 
and  meditate  and  wonder. 

“Even  at  night  the  heavens  are  not  the  same 
as  you  have  always  known  them  to  be,  and  the 
stars  make  you  feel  you  are  among  strangers 
and  give  you  a lonesome  feeling.  Generally, 
when  one  is  homesick,  the  sky  at  night  appears 
like  the  face  of  a friend;  here  it  is  the  face  of  a 
stranger.  The  ‘Dipper’  and  the  North  Star  are 
away  down  on  the  horizon ; even  the  ‘Milky  Way’ 
has  wandered  from  its  natural  place,  and  a lot  of 
new  denizens  of  the  sky  whom  you  never  saw  be- 
fore have  moved  into  the  south  side.  The  grunt- 
ing and  coughing  of  the  hippopotami,  just  along- 
side your  boat,  does  not  conduce  to  sleep,  but  it 
helps  you  to  realize  that  it  is  not  all  a dream.” 

Of  the  sort  of  welcome  that  awaited  them  and 
of  their  feelings  and  experiences  during  the  first 
few  days.  Dr.  Giffen  drew  this  graphic  picture  in 
his  address  at  the  Pittsburgh  Convention,  in  1904 ; 


First  Journey 
Described. 


144  SORROW  AND  HOPE  OF  THE  SUDAN 


Reception 

Natives. 


“We  landed  there  and  we  were  met  by  these 
savage  people.  The  sail  had  been  the  signal  that 
we  were  coming,  and  for  miles  around  these  black 
neighbors  had  come  out  to  greet  us,  or  rather  to 
meet  us,  and  there  they  sat  on  the  bank,  three  to 
five  hundred  of  them.  Each  man  was  armed  with 
a spear,  or  a spear  and  a club,  or  two  spears,  or 
two  clubs,  and  they  were  all  naked.  I speak  ad- 
visedly, friends,  when  I say,  ‘they  were  all  naked.’ 
There,  my  friends,  is  what  I mean.  That  will  re- 
veal it  all  to  you  when  I tell  you  that  here  is  a full 
dress  suit.  (Holding  up  to  the  gaze  of  the  audi- 
ence a bead  belt,  probably  half  an  inch  thick  and 
two  feet  long.) 

“We  landed  and  saluted  them  with  our  blandest 
smile,  but  there  was  no  response.  We  asked  them 
to  help  us  remove  our  goods  and  place  them  back 
under  the  trees,  but  not  a man  would  move.  We 
placed  our  goods  under  the  trees  and  dismissed 
our  boats,  which  returned  towards  Khartum.  We 
were  there  alone — four  of  us.  And  maybe  that 
night  it  was  lonely ! As  these  people  went  off  to 
their  villages,  some  distance  away,  it  tuas  lonely ; 
but  we  had  our  evening  devotions,  and  made  our 
beds  under  those  great  trees,  and  went  to  sleep 
that  night,  and  slept  as  peacefully  as  you  will  sleep 
here  in  the  heart  of  this  city  to-night.  And  for  the 
next  six  weeks,  before  we  had  a house  or  shelter 
of  any  kind,  these  people  never  once  disturbed  us, 
and  after  we  had  built  our  houses  there  was 


THE  DAY  BREAKS 


145 


neither  door  nor  window.  Furthermore,  our 
goods  were  at  some  little  distance — the  things  we 
had  brought  for  barter  or  provision.  Yet  we  lost 
absolutely  nothing  from  theft. 

“Of  course,  our  first  chief  thought  was  to  find 
some  shelter  and  protection  for  ourselves.  Al- 
ready the  sky  was  overcast,  and  every  evening 
and  night  we  had  thunder  and  lightning,  and  we  House  Buiid- 
knew  that  the  rain  would  soon  be  here.  We 
would  have  to  find  some  shelter,  so  we  began, 
first  of  all,  to  gather  wood  for  the  houses  we  ex- 
pected to  build.  We  intended  to  build  something 
after  the  architecture  of  the  country,  and  the 
house  of  the  country  was  simply  a little  circle  of 
mud  about  six  feet  high,  with  a small  opening 
about  two  feet  or  two  feet  and  a half  high  in  the 
side,  and  a thatch  of  straw.  The  door  is  very 
small,  and  you  must  get  down  on  your  hands  and 
knees  if  you  want  to  get  in,  and  some  of  us  have 
to  go  in  edgewise.  But  we  had  expected  to  build 
a larger  room,  with  doors  and  windows.  We 
sent  out  these  men — some  eight  pf  them — for 
poles.  They  came  back  in  the  evening,  and  each 
man  had  a stick  of  wood  about  three  or  four  or 
five  feet  long,  and  so  crooked  that  it  was  abso- 
lutely worthless.  The  second  day’s  work  was 
very  little  better.  We  busied  ourselves  in  mak- 
ing our  camp  in  those  two  days,  and  the  day  fol- 
lowing was  the  Sabbath,  and  we  thought,  just  as 
you  and  every  good  United  Presbyterian  be- 


10 


146  SORROW  AND  HOPE  OF  THE  SUDAN 

lieves,  that  we  had  a right  to  sleep  a little  longer 
Sabbath  morning  than  any  other ; so  we  intended 
to  have  a day  of  rest.  But  long  before  we  were 
out  of  bed  they  were  lifting  the  curtains  of  the 
First  Sabbath.  looking  in,  and  all  day  long  they  were 

about  us  in  scores,  and  when  evening  came  we 
felt  as  though  we  had  been  to  a circus  and  had 
been  the  animals  and  had  been  looked  at  all  day. 
It  was  not  a day  of  rest. 

“Monday  morning  Dr.  McLaughlin  and  I 
concluded  that  we  would  build  our  own  houses. 
It  had  been  a long  time  since  we  had  tramped 
mud  in  just  that  way.  But  we  began  to  make  the 
walls.  I think  we  had  perhaps  two  feet  of  wall 
when  they  took  pity  on  us  and  came  to  us  and 
said,  ‘Old  man,  we  will  build  for  you  if  you  will 
pay  us  for  it.’  We  said,  ‘Certainly,  we  would  be 
glad  to  have  you  work,’  and  they  went  away 
and  we  didn’t  expect  to  see  them  again.  They 
came  back  again,  but  on  the  Sabbath  day,  and  we 
explained  to  them,  ‘This  is  our  day  of  rest,  a day 
sacred  to  our  God ; on  this  day  we  do  no  work.’ 
And  from  that  day  on  we  were  never  troubled 
with  regard  to  work  on  the  Sabbath.  They 
counted  six  days,  for  they  had  no  days  in  the 
week,  and  the  seventh  day  was  our  rest  day. 
They  were  there  for  our  services  and  devotions ; 
they  were  there  at  all  times ; but  on  the  Sabbath 
day  they  gave  us  no  more  trouble  with  regard  to 
the  work. 


THE  DAY  BREAKS 


147 


“On  Monday  they  came  back  and  be- 
gan work  at  about  half  past  five  in  the  morn- 
ing, and  at  seven  o’clock  they  were  all  gone. 
There  were  perhaps  twenty  men  and  twenty  wo- 
men, but  there  was  not  one  of  them  remained, 
and  we  never  supposed  they  would  come  back. 
So  through  the  heat  of  the  day  Dr.  McLaughlin 
and  I worked  away.  But  about  an  hour  before 
the  sun  went  down  they  came  back  and  did  about 
an  hour’s  work,  and  that  was  all  we  could  secure 
from  those  people  by  love  or  money,  threat  or 
pleading,  during  all  the  time  we  were  making 
those  houses, — about  three  hours  a day.  I don’t 
know  whether  I ought  to  mention  it  or  not,  but 
they  certainly  had  some  sort  of  labor  union 
among  themselves,  because  they  were  all  of  one 
mind.  Before  the  rains  came  we  had  one  house 
finished  and  the  roof  on. 

“And  here  I think  I must  tell  you  of  our  ex- 
perience. It  would  certainly  have  been  a joyful 
day  but  for  one  fact.  There  was  one  of  our  num- 
ber struck  with  the  sun  that  day.  Fever  follow- 
ed, typhoid  in  type,  and  for  months  we  despaired 
of  her  life.  1 

“When  the  rainy  season  was  over  we  called 
these  people  together  again  and  said  to  them: 
‘Now  we  are  going  to  build  our  houses.  We 
want  to  have  you  help  us.’  We  had  conceived 
this  thought,  that  our  first  work  for  these  poor 
simple  people  must  be  a lesson  of  labor,  some- 


Labor  Troub- 
les with  Na- 
tives. 


148  SORROW  AND  HOPE  OF  THE  SUDAN 


Native  Sim- 
plicity. 


Early  Indus- 
trial Missions. 


thing  of  the  dignity  of  labor.  I believe  there  can 
be  no  character  without  legitimate,  profitable  la- 
bor— labor  that  produces  something  for  yourself 
and  others.  And  so  we  must  teach  these  people 
that  lesson.  And  we  told  them  what  we  wished. 
But,  above  all  else,  we  explained  that  we  wanted 
a day’s  work.  ‘Yes,  sir,’  they  said,  ‘we  know.’ 
But,  you  know,  they  didn’t.  They  came  to  me 
and  said,  ‘Old  man,  we  are  going  to  die.’  My 
back  aches,  and  my  fireast  hurts,  and  my  arms 
hurt,  and  I am  going  to  die.’  We  knew  they 
were  not  going  to  die.  We  had  been  working 
with  them  right  along  day  after  day.  Dr.  Mc- 
Laughlin and  I,  and  our  lame  muscles  help>ed  us 
to  feel  what  they  expressed  in  saying,  ‘We  are 
going  to  die,’  but  we  knew  also  that  the  disease 
would  heal  itself.  After  two  or  three  weeks  it 
was  all  over;  they  had  learned  their  lesson,  and 
they  were  the  better  for  it. 

“I  might  go  on  indefinitely,  telling  you  of  these 
poor,  simple  people,  and  of  the  steps  we  tooik, 
one  after  another,  to  teach  them;  but  I want  to 
emphasize  this : That  we  got  nearer  to  them  be- 
cause we  had  to  deal  in  this  way  with  these  'poor, 
simple,  black  people  from  the  first.  Had  God 
placed  in  our  hands  men  who  would  have  done 
the  service  we  required,  do  you  believe  that  we  or 
any  missionary  would  have  got  down  in  the  mud 
alongside  of  these  black  people  and  worked  there 
for  days  and  months  ? Not  at  all.  I believe  that 


THE  DAY  BREAKS 


149 


during  the  first  few  weeks  we  drew  the  hearts  of 
those  people  to  us  in  a confidence  that  we  might 
have  been  years  in  establishing  had  we  had  this 
service  performed  for  us.  That  was  Christ’s 
way.  He  humbled  Himself  that  He  might  get 
into  touch  with  fallen,  sinful  humanity  and  lift 
them  up.  And  this  is  to  be  your  method  and 
mine.” 


CHAPTER  VI 


The  Message  of  Hope 


“And  Jesus  went  about  all  the  cities  and  villages, 
teaching  in  their  synagogues,  and  preaching  the  gospel 
of  the  kingdom,  and  healing  all  manner  of  disease  and 
all  manner  of  sickness.” 

— Matthew  ix;  35. 

“The  efficient  missionary  is  one  who  will  try  to 
multiply  himself  in  natives,  willing  to  sink  himself  from 
activities  which  might  be  more  fascinating,  so  that  he 
may  prepare  Africans  to  do  his  work  and  give  to  them 
something  of  that  spirit  which  is  in  himself.” 


— Donald  Fraser. 


VI 


THE  MESSAGE  OF  HOPE 

Missionary  work  in  Southern  Sudan 
has  called  for  the  solution  of  innumer- 
able difficult  questions,  among  them 
such  as  these : Hbw  shall  the  mis- 
sionary live?  What  kind  of  a house  shall  he 
build?  How  can  he  get  the  natives  to  work? 
What  diseases  are  to  be  guarded  against?  What 
will  be  the  best  food  to  use  ? What  may  the  soil 
produce?  What  forms  of  missionary  work  should 
•be  used?  How  approach  the  study  of  the  lan- 
guage? In  almost  every  case,  little  help  could 
be  derived  from  missionary  experience  in  Egypt. 
Indeed,  acquaintance  with  conditions  in  Egypt 
was  likely  to  suggest  a wrong  approach  to  prob- 
lems. Space  does  not  permit  a detailed  recital  of 
the  development  of  the  work  at  Doleib  Hill  from 
year  to  year.  We  will  therefore  deal  in  a topical 
way  with  the  outstanding  characteristics  of  mis- 
sionary life  and  work  at  Doleib  Hill. 

Missionary  Force:  Of  the  Sudan  missionaries 
the  following  have  been  located  for  a longer  or 
shorter  period  at  Doleib  Hill : the  Rev.  J.  K.  Gif- 
fen,  D.  D.,  and  Mrs.  Giffen,  Dr.  H.  T.  McLaugh- 


Prob- 


153 


154 


SORROW  AND  HOPE  OF  THE  SUDAN 


Missionaries 

Named. 


A Child  Leads. 


lit!  and  Mrs.  McLaughlin,  the  Rev.  Ralph  Carson 
and  Mrs.  Carson,  Dr.  Hugh  R.  Magill  and  Mrs. 
Magill,  the  Rev.  Elbert  McCreery  and  Mrs.  Mc- 
Creery,  Dr.  Thos.  A.  Lambie  and  Mrs.  Lambie, 
Mr.  R.  W.  Tidrick  and  Mrs.  Tidrick,  Mr.  C.  B. 
Guthrie  and  Mrs.  Guthrie,  Rev.  D.  S.  Oyler  and 
Mrs.  Oyler.  It  is  not  possible  to  indicate  the  dif- 
fering services  which  have  been  rendered  to  the 
cause  by  the  distinctive  labors  of  these  men  and 
women.  Their  labors  are  built  into  the  life  and 
history  of  Doleib  Hill,  but  there  is  One  who  can 
give  to  each  the  comforting  assurance,  “I  know 
thy  works.” 

Nor  may  the  forces  that  serve  the  Kingdom 
be  limited  to  the  labors  of  adults.  When  the 
Rev.  Mr.  Carson  and  Mrs.  Carson  went  to  the 
Sudan  their  family  included  little  Erskine,  just 
two  years  old.  The  Shilluks  had  seen  white  men 
before,  more  rarely  white  women,  but  never  a 
white  child.  From  all  sides,  for  miles,  they  came 
to  the  Mission  compound  to  see  the  little  white 
baby.  As  he  grew  and  learned  to  run  and  play, 
they  took  delight  in  watching  him.  The  big  chief 
came  to  see  him.  One  day  his  mother  was  draw- 
ing him  in  a little  express  cart.  The  wheels 
struck  some  obstruction,  the  cart  toppled  over  and 
the  little  fellow  fell  out.  His  mother  relates  that  a 
big  Shilluk  warrior  had  been  following,  his  eyes 
riveted  on  the  baby,  with  a real  interest  and  affec- 
tion. When  the  cart  upset,  it  seemed  to  be  just 


THE  MESSAGE  OF  HOPE 


155 


too  much  for  the  Shilluk.  He  righted  the  express 
cart.  He  put  the  little  fellow  hack  in  again. 

And  then,  as  if  afraid  to  trust  the  mother,  he  him- 
self took  the  handle  of  the  cart  and  pulled  it.  Of 
old  the  prophet  wrote,  “A  little  child  shall  lead 
them.” 

The  presence  of  foreign  missionaries  at  Doleib 
Hill  has  carried  with  it  innumerable  problems. 
Houses  had  to  be  built.  At  first  the  native  mud 
wall  had  to  suffice.  Then  brick  was  burned. 
Later  on,  a portable  frame  house  sent  from  Amer- 
ica formed  a link  in  the  series  of  experiments 
aimed  at  the  solution  of  the  residence  problem. 
Now,  concrete  blocks  are  being  used  for  building 
purposes. 

Problems  of  health  arose.  One  missionary  was 
struck  down  with  the  dreaded  black-water  fever 
and  had  to  leave.  A regular  daily  use  of  qui- 
nine  was  adopted  as  in  many  parts  of  India.  The  lems. 
houses  were  screened  and  even  screened  com- 
munications between  the  houses  were  provided 
in  an  effort  to  avoid  the  malaria-bearing  mosquito, 
whose  activities  begin  at  dusk.  Such  precautions 
have  availed  greatly  in  safeguarding  health.  The 
problem  of  a suitable  and  easily  accessible  sani- 
tarium is  still  unsolved.  The  Abyssinian  hills 
look  near  on  the  map  and  are  inviting,  but  their 
use  awaits  the  day  of  railroad  communication. 

To  the  physical  hardships  we  must  add  social  lim- 
itations. With  mail  but  twice  a month  and  only 


156  SORROW  AND  HOPE  OF  THE  SUDAN 


A Divine 
Guardian. 


military  stations  within  hundreds  of  miles,  the 
Doleib  Hill  missionaries  constitute  indeed  an  iso- 
lated social  world;  especially  to  the  noble  and 
self-sacrificing  wives  of  missionaries,  enduring 
such  trials  for  the  Kingdom’s  sake,  must  the 
highest  praise  be  given. 

The  past  decade  of  missionary  life  and  service 
at  Doleib  Hill  has  witnessed  many  instances  of 
watchful  divine  care  and  of  intervening  provi- 
dences. No  life  has  been  sacrificed  and  no  prop- 
erty losses  have  been  recorded  during  these  ten 
years  although  dangers  threatened  on  every 
hand,  dangers  from  the  elements,  dangers  of  wild 
beasts  and  poisonous  reptiles,  dangers  of  unciv- 
ilized, excitable  and  warlike  peoples.  The  fol- 
lowing incident  is  related  in  the  Mission’s  Re- 
port of  1905: 

“One  other  special  providence  that  stands  out  large 
amid  many  others  should  be  mentioned,  that  you  may 
understand  some  of  the  reasons  why  we  thank  God  and 
take  courage — it  is  preservation  from  the  fearful  prai- 
rie fires  that  seemed  at  times  destined  to  envelop  us. 
On  one  special  occasion  the  fire  which,  we  afterwards 
learned,  originated  at  or  beyond  Fashoda  (now  Ko- 
dok),  some  sixty  miles  away,  was  driven  southwards 
by  a fierce  hurricane  and  on  the  morning  of  Decem- 
ber 23,  overleaping  our  insufficient  fire  guard,  was 
upon  us  before  we  could  realize  it.  Providentially  we 
were  all  at  home  that  morning  and  had  about  ten  good, 
strong  Shilluks  working  on  the  place.  All  hands  turned 
out  to  fight  the  fire,  and  a fierce  and  apparently  hope- 
less battle  ensued.  At  the  moment  when  all  seemed 


THE  MESSAGE  OF  HOPE 


157 


lost,  when  the  flames  had  come  within  thirty  feet  of  the 
grass  roof  of  one  of  the  Mission  buildings,  a sudden 
and  momentary  shifting  of  the  wind  gave  the  slight 
respite  needed  to  establish  a dead-line  and  stop  the 
further  onslaught  of  the  flames.  When  we  think  of 
what  our  condition  would  have  been  had  the  flames 
caught  the  thatch  roofs,  with  which  all  our  buildings 
were  at  the  time  covered,  ....  left  on  the  bank 
of  the  river,  amid  a blackened  wilderness  and  sav- 
age surroundings,  without  houses,  food  or  clothing, 
the  mind  revolts  at  the  picture  and  our  hearts  overflow 
with  thanksgiving  to  Him  who  has  so  mercifully  pre- 
served us.” 

Language  Problem  ’.  Few  indeed  will  realize 
how  great,  how  serious  is  the  language  problem  language  Prob- 
presented  by  a mission  to  the  Shilluks.  Here  was 
a language  that  had  never  been  reduced  to  writ- 
ing. Should  Arabic  characters  be  used  to  repre- 
sent the  Shilluk  sounds,  or  would  it  not  be  better 
to  use  Roman  characters  and  thus  avoid  acquaint- 
ing the  pagan  Shilluk  with  characters  which 
might  lead  him  to  an  easier  knowledge  of  Arabic 
and  thus  of  Islam?  Furthermore,  here  were 
strange  sounds,  nasals  and  aspirates,  with  no 
equivalents  in  European  languages;  how  should 
these  be  represented?  And  when  a system  for 
transcribing  sounds  has  been  decided  upon,  what 
a task  remains  to  gather  a vocabulary!  Armed 
with  the  phrase,  “What  is  this?”  it  may  seem  easy 
to  go  about,  pointing  to  material  objects,  and  dis- 
covering by  the  reply  the  names  of  these  ob- 


158  SORROW  AND  HOPE  OF  THE  SUDAN 

jects.  But  how  can  you  point  to  mental,  moral 
and  spiritual  realities  and  discover  the  equivalents 
of  “thought,”  “purpose,”  “love,”  “hate,”  “sin- 
ful,” “holy.”  And  even  when  long  vocabularies 
have  been  listed,  how  will  the  grammatical  struc- 
ture of  the  language  be  analyzed  ? Will  analogies 
to  Aryan  grammatical  forms  be  sought  for  ? Or 
will  some  Semitic  language  afford  a nearer  paral- 
lel? Or  is  the  Shilluk  language  like  the  Chi- 
nese ? Remember  that  when  the  missionaries  be- 
gan their  work  along  the  Sobat  there  was  no 
grammar,  no  dictionary,  no  syntax  of  the  Shil- 
luk language  at  hand,  and  the  only  interpreters 
were  crude  and  indifferent  and  inexact  instru- 
ments for  search  after  knowledge. 

Yet  here  stood  the  language,  a supreme  bar- 
rier, a supreme  difficulty,  in  every  effort  to  reach 
the  mind  or  heart  of  the  Shilluk.  In  the  Report 
of  1908,  the  Rev.  R.  E.  Carson  wrote: 

“In  connection  with  the  language  work,  consider- 
able time  was  spent  in  collecting  material  for  a Shil- 
luk grammar.  A fairly  good  working  vocabulary  of 
between  1,700  and  2,000  Shulla  words  has  been  gath- 
ered together,  comprising  the  words  collected  by  all 
the  missionaries  during  the  past  years;  a much  clearer 
insight  has  been  obtained  into  the  Shilluk  grammar 
and  some  translations  have  been  made.  Much  work 
yet  remains  to  be  done,  chiefly  in  acquiring  those  pe- 
culiar idiomatic  expressions  which  are  at  once  the 
distinguishing  features  and  the  genius  of  any  lan- 
guage, and  then  in  translating  the  Scriptures.” 


THE  MESSAGE  OF  HOPE 


159 


To  the  labors  of  those  who  went  before,  the 
Rev.  Elbert  McCreery  made  most  valuable  con- 
tributions because  of  his  special  linguistic  gifts, 
but  the  problem  seemed  to  require  for  its  solu- 
tion some  broad  acquaintance  with  African  lan- 
guages and  some  specialized  knowledge  of  Ne- 
gro systems  of  speech.  Here  again  a remarkable 
providence  ministered  to  the  need  of  this  Mission 
to  the  Shilluks.  A German  missionary  on  the 
west  coast  of  Africa  was  compelled  to  return  ma°nn’ 
home  for  reasons  of  ill  health.  His  brief  mission- 
ary  experience  had  revealed  in  him  linguistic 
gifts,  so  unusual,  so  phenomenal,  that  his  Gov- 
ernment attached  him  to  the  Berlin  University 
and  commissioned  him  to  visit  Nubia  for  a spe- 
cial study  of  the  language  characteristics  of  its 
peoples.  Through  acquaintances  formed  in  con- 
nection with  the  World  Missionary  Conference 
at  Edinburgh  in  1910,  the  news  reached  the 
Board  in  America  that  Professor  Diedrich  West- 
ermann  was  contemplating  this  trip  to  Nubia.  An 
invitation  was  extended  to  him  to  proceed  to  the 
Sobat,  at  the  Board’s  expense,  to  study  the  Shil- 
luk  language  and,  if  possible,  to  prepare  a gram- 
mar that  would  at  least  outline  the  structure  of 
the  language.  The  invitation  was  accepted  and, 
without  charge  for  his  talent  or  services.  Profes- 
sor Westermann  brought  out  a brief  grammar, 
then  a larger  work  consisting  of  grammar,  dic- 
tionary and  folk  lore,  then  a small  primer,  which 


Wester- 
s Lan- 
Work. 


l6o  SORROW  AND  HOPE  OF  THE  SUDAN 


Subtle  Gram- 
mar. 


Evangelistic 

Work. 


now  place  the  Shilluk  language  among  the  long 
list  of  languages  that  have  been  put  into  written 
form  and  analyzed  by  the  servants  of  the  King 
in  the  interest  of  Kingdom  conquest.  As  if  to 
show  forth  the  exceeding  goodness  of  God,  an- 
other providence  brought  financial  aid  from  the 
Arthington  Fund  of  England  which  covered  the 
bulk  of  the  expenses  of  these  publications.  From 
this  same  fund  there  was  also  secured  a generous 
grant  toward  the  support  of  a missionary  at  Do- 
leib  Hill  for  six  years.  The  Gospel  according  to 
John  is  the  only  portion  of  Scripture  that  has,  as 
yet,  been  translated  and  printed  in  the  Shilluk  lan- 
guage. 

How  difficult  and  perplexing  was  the  analysis 
of  the  Shilluk  language  may  be  better  appreciated 
now  that  some  of  its  problems  have  been  solved. 
It  has  been  found,  for  example,  that  intonation 
plays  a large  part  both  in  the  meaning  of  words 
and  in  grammatical  structure.  As  illustration, 
otwon  and  leii,  with  a certain  intonation  mean 
respectively  cock  and  hot  season;  with  another  in- 
tonation they  mean  hyena  and  small  lizard. 

Evangelistic  Work : The  earliest  efforts  at  evan- 
gelistic work  were  by  means  of  an  interpreter,  a 
Mohammedan  who  was  a Shilluk  by  birth,  but 
who  had  lived  in  Northern  Sudan  for  some  time. 
But  what  assurance  had  the  missionary  that  his 
thought  reached  the  mind  of  the  native  Shilluk? 
In  the  first  place,  the  missionary  had  to  express 


Missionary  Work. 

The  “Evangel,”  Used  on  the  Upper  Sobat. 
Boys’  Home  at  Khartum. 


THE  MESSAGE  OF  HOPE  l6l 

his  own  thought  in  Arabic,  to  most  of  the  mission- 
aries an  unfamiliar  language.  Then  the  Moham- 
medan interpreter  had  to  grasp  the  thought  thus 
crudely  expressed;  to  what  extent  would  his 
Moslem  conceptions  permit  him  to  understand 
the  Christian  truth  ? Then,  to  what  extent  might 
he  be  expected  to  be  either  willing  or  able  to 
translate  into  the  Shilluk  language  these  Christ- 
ian terms  and  teachings  ? And  finally,  if  success 
attended  the  effort  thus  far,  what  assurance  was 
there  that  the  pagan  mind  would  not  read  into 
every  Christian  statement  the  crudest  conceptions 
of  an  Animistic  and  pagan  religion? 

The  opportunity  for  evangelistic  work  lay  in 
several  directions:  there  were  the  casual  visitors 
drawn  to  the  mission  compound  through  mere 
curiosity;  there  were  those  who  came  singly  or 
in  groups  to  trade  at  the  store ; there  were  those 
who  came  for  medical  treatment ; there  were  those 
who  were  employed  in  connection  with  the  indus- 
trial work  of  the  Mission, — some  1,580  through- 
out 1911.  Then  there  were  outlying  villages 
within  walking  distance  of  Doleib  Hill.  Finally, 
there  were  communities  still  farther  away,  to  be 
reached  by  boat,  whether  requiring  absence  over 
night  or  not.  Through  the  labors  chiefly  of 
friends  in  America,  a boat,  “The  Elliott,”  was  se- 
cured. Upon  the  character  and  success  of  these 
evangelistic  efforts,  the  following  paragraphs 
throw  light: 


How  It  Is 
Done. 


II 


i6s2l  SORROW'l&ND  ®!OBD/Og’.'®HBlSlUDAN 


-ni'iV’iitts  ii0|vitobefiiaiP®i|d,7)df;Sibbatl>ilg^teirnpC!n«o  «3rt 
of  Afiiq, -directly  across  the 


, 5ffl 

vjv^oi/v,.  ..yc  occH  prcachea  with  more 

tl^Si?^^an^Bt«er^ane 

qdiWiialgfe  fhfidfehcW  i likrefd't 

mfif^ihanriifjiLr'.alioiles  (baxe-hidh  dhiwrtaJnedittetiijSlpwij 

Prav  for  Aoio 

went  so  far  as  toTequest  that  a school  be  opened  for  . 

tarihSd  ■fdPJaiyhh^^t  uhiifl  WdIViila^‘Jg§flVityi''lWi^'i^ 
w<itjTifhfejfail  Korkl>{b®weith)®itlTB/jgtB [white  duirayTSfi) 

to  contain  their 

Sion  toward  pagajireni  seemed  to  affect  them  and  we 
w^fe  iAyff'-flfdiltlthey^^md 

^ ^ ndPOdishvt(iEh^ri  th^fGUSSp^  aiiyiiinof^h'iH'ati  itflie  ^S^thidi^ 

Z<',iS>h-Gai  Ttg$j/Md,MfbatyjptT?dij  srokw^iiihadljcQwefppffihb 

weeksf.  absence,  however.^  a delegation  of  older  men 
‘:>coTll  PT37/  .■jl.jaj  ; 3ldl-i,9i:i  17.  VlJinfOl  i^woiu  fll 
came  over  to  inquire  why  the  preaching  naq  been  dis- 

cdfffihyed^ difiti  ft'' nlsa^W'  ftfe ’ drabdhdf  ‘ "‘ 

whtf/lt(ifey)ikitl;ihhdK#<<i7authcii-ifji  ttp  tafkjfasi  tb6y//bady/ 

In  (v^HTj-pfj  alf^.^e  abov&  faqts^iifcJi/fehlthht  tfcwrlligei) 

0t^JP‘fIi4ese^rffP?[5i,^ec|^j  plai^y^lJh^j^i^yers  9^  , 


Slop 


, .vUEiiri  ^.llilt  (I'l-nou  ra,99ni;iP:!i)  ■''niair.;/, 
breaking  of  pagan  ties,  wfll  cause  a terrible  pang, 

ciidhgd^  if^'mitPBiWotiyM  dhdhHf^"d¥'<vVhniifi'^ffiM*^ 
in7‘Affhe^lWdt)didtveft Mt)i i bqtlcfeptiphpf iThih^a'i'tvhal  lH>i Will>7 
m'ean.'/fit^EiidjfaiiipileJjlio  gite  hjgj!PQl5riihiy,.ai*ievih which  11 
noiy;.  h^s^^ts'  ftl^e^  jf9pp(}ii^>oq,  p| 

^ .7]f[r.T‘>iriEq  ■^niv/oHol  yrli  .^j-ioTl-)  oilnil-ip/invo 
“At  times,  some  of  the  people  have  seeUifejiifon- theit 


! 


HAUTH0  1 firBS9A(EB  > ORi HOPEOHHOa  l6y 


eveilfafi  a-  apiritirab!iavvrakeniiiiguiJ:0|ia(  jioimgl^niaaLifwhb/. 
had  worked  .nranin  /iridnthfel  at  theiMisEion/iatid^hadjreH!  ? 
celved'H  idirlyithoi^ough'kiiowlcdga.df  tho'jpldiiiofraatH; 
valioh,lsaid3  <beli£!Tet!imJesu£i  andiiavfe  only i one' iwiih// 
to  keep  God’s  commandments.  When  thelHoiy-  Sflirilo 
comes  into  my  heart,  then  I will  go  to  preach  the  Gos-  suaded. 

heart  (v^i^hrsotpnfollon®  Cbrifitl  buti  Jhy  jhead  tgjifflildofc 
m fum.  . - , • , ■ 

6iit  ¥'* 

meeting;! i‘Dty4iot  th«esisltHh^i<(’ihe(|iS6felu'rr6ci^ 

tion  and  the  Judgip.ent)f,aity>Im(ir<i^  notT  iweiristem!J|t'» 
night  about  dead  people  rising  up  out  of  their  graves.’ 
AlJd''^'fetIfAjk)tber‘^feiidii^'4ee  pld^''’b^  ^saWMitlhWdry 
clearlj!  jaDn^iIandU  'h(Jpe(tsbme!)day  )i(phalb^bena  Ghriitn 
3ii'>  ontjrl  loi  .IliH  diofoCI  j£  jiiov;  IcnJeubui 


have. 

biloo'^^^t^’ti^^g^diW.'  ^r’dacihih^''  of* 

Gos^P  bpfeWJyTlaiigHSd  •at,''^i^ed.’kti"^‘(3rfce,A 

wBoti  /the  ,eiaim3j«f  - Jeans  iiwcre,  being  Ipressed  ihome,, 
upfPnrtJlei9^fj^jpne4;ftutt^^V\^^ Jiay^^/ljin^  Jespsi  i^yn 

We  do  not  want  to , follow  Jesus.  Vbnereal  disease, 
th^"'J-^t!(iV^6^  'the'^^f/ri’stless  *tife,^  M^v'e'l^rven^  ' 

th^ib'<fpi^a'd‘dri^ie4tty  hfittd  p'fertd'  perhaps ‘hot' siHfee' fee ' 
Missionj  lwsi»/  fouhdad  lhas  there  i been  .girepten  lieilndis,-. 

Prpsi^mton.jpf  blp^iS?iidp>  por  . 

Blit 

vdlagc  made  an  ambusc^e  anp  fell  upon  their  rivals, 
while  at  a fe'ii^erki  ^e:^ic^PkiHing^'6'f(^f^''fiffe4h  i/f*  tliehi. 
AhbtlWH'  diyl^  ^be*fWi‘feh*  'dbvfrii'^the  ‘ hiSrtdof’  ‘ ^ 

/ia^,Ip^s^s.,^\^f:roppded  .th>  4jFP^- 

lings  of  their  doomed  enemies  and  fell  ferotiously  upon 


I Reactions. 


164  SORROW  AND  HOPE  OF  THE  SUDAN 


Industrial 

Work. 


all  those  who  unsuspectingly  left  their  homes,  killing 
three  and  wounding  four.  The  Devil  is  showing  his 
power  and  verily  there  is  only  one  Power  able  to  cope 
with  his  and  to  dethrone  him  from  the  hearts  and  lives 
of  the  Shilluks.” 

Evangelistic  work,  however,  may  be  regarded 
as  having  been  either  halted  or  hampered  by  in- 
itial limitations  in  the  knowledge  of  the  native 
language  and  by  the  further  difficulty  of  convey- 
ing to  the  pagan  mind  ideas  and  conceptions  that 
are  wholly  foreign  to  it,  and  that  have  no  real 
equivalent  in  the  Shilluk  language. 

Industrial  Work:  The  casual  visitor  will  prob- 
ably be  most  impressed  with  the  development  of 
industrial  work  at  Doleib  Hill,  for  here  are  the 
obvious  proofs  of  this  department  of  missionary 
work : 200  acres  of  land  available  for  cultivation, 
a vegetable  garden,  a fruit  orchard,  selected  cattle 
and  sheep  and  goats,  even  some  ostriches,  a wind- 
mill for  irrigation,  a store, ^ and  industrial  build- 
ings. In  charge  of  this  work  are  two  industrial 
missionaries,  graduates  of  . State  Agricultural 
College,  so  that  the  work  may  enjoy  the  advant- 
age of  the  application  of  scientific  knowledge  and 
of  specialized  training  in  the  solution  of  its  prob- 
lems. And  its  problems  are  many  and  serious: 
To  what  products  is  the  soil  best  adapted?  Will 
the  climate  permit  such  cultivation  as  might  be 

'This  has  been  recently  closed  by  the  Government  for  rea- 
sons not  yet  known. 


THE  MESSAGE  OF  HOPE  165 

possible  elsewhere?  Will  these  products  ibe  of 
service  to  the  native  for  food?  If  he  produces 
more  than  he  himself  needs,  can  he  find  a market 
for  the  surplus?  Finally,  but  most  important,  in 
what  way  may  the  Shilluk  be  coaxed,  persuaded, 
taught  to  work?  Nor  must  industrial  work  be- 
come too  complex  or  ambitious,  for  even  though 
the  Shilluk  learns  to  work  efficiently  on  the  Mis- 
sion compound,  how  can  he  carry  forward  such 
work  when  he  neither  owns  nor  is  able  to  buy  ex- 
pensive implements  ? No,  his  training  must  ever 
be  in  keeping  with  his  circumstances  and  condi- 
tion, advancing  only  as  he  is  able  to  advance  with 
it.  In  1908,  Mr.  R.  W.  Tidrick  gave  this  vivid 
description  of  the  work : 

“From  an  agricultural  standpoint  there  are  many 
obstacles  to  contend  with  here.  While  the  climate  is 
favorable  to  some  of  the  staple  crops,  it  is  too  hot 
for  some,  too  wet  for  others,  still  others  cannot  en- 
dure the  dry  season.  The  soil  also  is  ill  suited  for 
many  plants  that  otherwise  would  find  a congenial 
home  here.  The  climate  has  also  drawbacks  to  stock 
raising.  Mosquitoes,  flies  and  ticks  prey  upon  live 
stock  and  make  it  necessary  to  house  them  most  care- 
fully. Tsetse  fly  disease  and  Texas  fever  were  both 
prevalent  this  year;  this  is  not  the  same  trypanosome 
of  the  tsetse  fly  that  is  so  deadly  in  other  parts  of 
Africa. 

“There  are  many  injurious  insects  but  the  termite 
(white  ant)  is  the  worst  of  all.  They  devour  not  only 
lumber,  wherever  they  can  reach  it  (this  includes  na- 
tive wood  in  general),  but  they  also  destroy  vegetables 


Wow  Rapidly  ? 


Injurious  In- 
sects. 


rl66  SORROW  lAND'HOBE'OP/THE)  SUDAN 


?YltiifIB'a  v/nH 


“The  African 
Indian.” 


r1  -^noiTotfil 
■ Ido;: 


!and)(fcereals[  tcif|a  p^ntiainl [ ejtfentf.  thfeihative 


tune 


'i's  fiffitfed,  aiid^ifif61iili5nvi^‘  ^!o 
tlW ' jpi'ofitatl^  ’ pi'o'dti'cttiiS^  tieSst  fgrfcW;Si¥g 

-orbpi;)Ojl;htr.5Cftro}ty!rof ; fud  and!  bufldmg/.'mateitiil) diw- 
r >Ri j?tT?rr  tc;^^ 

leaders  retard.s  this  part  .or  the  wofk.  But  the  Tiard^st 

' ^hfe  mHiilP  hitAgelf:"' 

ta'etXfdt  <^ghd4t^tioh§'  Wififi'A'  fdi^iltfefettidrfi^rdtrff  iWhibh'  he 
•could)  =appr(^riatef;ldttle  I besides  diseasesdqdfhejvifonns 

. . To  tne  w... 

W(i?!an  MtT  liiWy  ttiore  ‘\fays' 
brother  in  the  United  States.^■Pt‘d(u3(Ih^dg^ff^tf^)^■^P^t:<!il- 
tempt  for  foreigners  in  general,  conceited  and  set  in  his 

.'ir.-'i  'I'lfL  pT  . ' - Ininjir'jrinn  n»;  yioiV'. 

ways  ai|d  in,  customs  that  seem  almost  a part  of.nis 


K .not) 
merican 

'^TOlortfd 


.... — seem  almost  a part  

lig^o^n"  Ignorant 'of  peeds,  ms^  wanes  ' ard**fef^^ 


than  the  satis'Iy'ing.  bl' animal  passYdn’s^  and^apbetlfts. 
lqnfi62  ,r2'V:  ql.-q.„?AviLr  Jl!.  iS  U iiPt  f^l^r^^SUh 


.., _...' lYe  cSAhot 

yndirsfand  wYy  ive  nyssibhane’s  'sIib*uVi  ladSt*  tyifH’^btjr 


''iioredVer,  he^ 

mso  j-nm  ir  •’ 


are"'c6?n- 


1,  o>:k.  ?rr;  ^jr.nni';  3 rl  i .■.''■toii.  Okni'iv 

hands.  Honesty  js  npt  a common  practice  at  least. 
>,'iJ  (ii'Ctr  v.iin.  P.'.nti  t-'jr.  • ir;'  .M.'i'jjitiiv.'.'U 

is  quarrelsome;  yinage  feuds,  ; 

at? 

dri 

corhiiig  to  wbr*^'  dT'^frade^^at^'thl^'stalibn'  *^As  ^^*dt,^fio 
Shilluks  have  been  wfilling  to  remain  at  work  mofe'ihan 
a'fdtti’  iridhtHs^^af  n tlftie.^^ITtdk'is  'Stff 'h  iit^eft’S'’t^ges  to 


quarrels , 

^'  mTny^deatliV 'result  frdm^^|:fits';  jdWnq¥^'ufl38tft- 
foi^  oiir  wdricmen  to  ^sud^e'tjly  'dr8^  'tool^  kitd 
o^fe^a,fi’ghl^  ^esp'feudl’previ^tt^W^tij-  teeft'  fi'om 

'dfb  Jfi  ..‘'toiLodn  ij;„ 


ornoao 
run.„.. 
*o  Piir. 


W^Wcf’tlf^’Wbilcr''*  .(iG-tonop  fii  bo 


i MBSSAOEl  OB'. /HQffBiacv, 


(ii  rjA^)rtiosfcvinifH3'rt»nfJisBrfvtide>ren*dei'ed  by;i1^d>dn- 

2 fotrti  -f^n6ft^feg 

^/ftjlli(12  .lol  I)3bciJ  no//  xarf]  loJlc 
, bDti(|°onifiiKt  3ftJ  lo  o^iEjftKvbji  3>l£j  oi  3ntB0  oicqa  ot 

^pib'SWlille 

We-  att’ukHy''^af^b^'thifey'<^erS' Vbaif^fed 

' •'I’RyV  slf^rtld’’ l:he^fiefe'*fot'''tHb  %fihs 

la¥g8  Wkot’diit^.'i^fees'd'yiifts'’fe'^oi‘b''^ti^  grifik'^d 
'•’W'ddd^dtfkbfe'  l%e 

{6is  kiid'pfttv^iiddd,'-^n"a’ll^M’ft  Iffci  dfifVa. 
'it  ^ %{iri^V/' tdf ' 'hdi^ffih liidh tl' ' In'’  'the 

'fTh\I'^’a’"^^ed^^WH6sfe'‘^st’a!U5'l  yteltf  a 
l/fifey'*i?t^t  ^iokdh^ -*111'  a^^Sitidldbr- 

^ 'iiirtV  ■wate4‘,'’%olit^fiV'd"iiyf '^6eilt{’'si:^d?!'Iivjly’thS'¥dS'i!ilt. 
idb  fe  s^tf^piy  tK'e^tla- 

[ |fyes*'direi5ly  liependeni  on*  ils,  hm  ottei^  '^6o'A,^t)est)tight 
us^"'’^p  ^Diinff'’ilieni ’^prfa^kiso,"'^ 'first ^ iriy^Hiall*  diiatffififes, 
b?”  'We  the  "'ffedpffe'  to 


us  tp  Dring  tnem  qurra  also, 

tn'j.i/  .■,liGr),r.ti  jioir;, 

and  then  m sail,  boat  loads. 

■‘1  .3i’!?j’  •!j^').ri_?i;.  njBnAMf  .:ii(l<L->', 


supply  their 
ircfq  To.  Ail  I 
trade  winds. 


frV''‘>ffTrnKrioJ^. 
bv  exaenstve 

-X7  :U‘>7ll  fll 

•by  tpe  few 

» 


ds  'e^rfy  s'o‘k's“to'’l;dke.  '^kriyahtld^d  'o?  '^tii 

to  ,bnn¥  t^le  grain  l^y''sali*feokt|*'rai!A^t^''lfttin 

. dlk^’sHk’wn 


stve  steaniers. 
Ill  ixnni  lc,i 
w who  reall 

tilT.ifie.*^ne\y 


txeWe^ih'a?'  iiy.  wi'nd  jiowef,*  but  'l*h'd.^fidyth^'^Uiritfi'‘^ldst 
oaly/^rpi^ 'No'yerntpr  ml  tHe''di/dTof"Mkr(dV.^*  ,olqo3q 

" r lETfrno  oiii  o)  boJioo'ji  oom/noo  3i1j  Io  lomovoD 


Vtiilnn) 

Winn  nnwer.  nur  tne  norm' 

d ; Dlqooq 

■<'d''b3}io7t;/i  3-,rn7o.i^  brjJ'ld"  lomovoD 

on  nEr/AtofifM  9X?Pf  PH?- ^rf/rlPlShjo 

their  cash  was  soon  exhausted.  Of  course,  j some  .had 
but  little  money  to  begin  with,  and  some  perhaps^  Wdrely 
•totfehffdi tiel 'mpnsyothffyri badr  jhi^r^ingj-fiylflTpince 

— oi^j j, we  ,ac(ceptpjl  anything  thpy,'’naq  ' 


.7' 


exchange  that  We 


"coul 


raCirfo. 

iispo 


,d  ahythjbg'theyi 

I dP'-^ir^M 


snicf 


.to 


loif'n  i<‘Thefiiiiadcn'»d«velopedvipr(incipallyrnjfi ECfttU^wisheep 

.«3iiBnolHalm  yrf  noTn^r.om 


Trade  with 
Natives. 


1 68  SORROW  AND  HOPE  OF  THE  SUDAN 

and  goats.  Some  six  hundred  animals  were  taken  in 
exchange.  Many  were  resold  within  a few  minutes 
after  they  were  traded  for.  Shilluks  who  had  money 
to  spare  came  to  take  advantage  of  the  famine  prices, 
so  that  our  Mission  became  a center  of  live  stock  ex- 
change. It  was  no  uncommon  sight  to  see  a crowd  of 
Dinkas  or  Nuers,  accompanied  by  Shilluk  buyers,  com- 
ing with  their  stock  to  trade  for  durra.  Often  the 
Shilluks  from  the  same  village  would  come  together 
as  seller  and  buyer,  the  one  wishing  to  buy  the  cattle 
that  his  neighbor  wanted  to  sell.  When  asked  why 
they  did  not  make  an  exchange  in  the  village,  and  the 
seller  bring  his  money  for  durra,  they  always  replied 
that  they  preferred  to  make  an  exchange  through  us. 

“When  stock  arrived,  we  estimated  the  value  in 
money  and  durra,  and  announced  it  openly.  If  the 
seller  agreed  (and  it  was  a rare  exception  that  he  did 
not),  we  offered  the  buyer  the  animal  at  the  cash 
value  of  the  durra.  The  buyers  were  as  well  pleased  as 
the  sellers,  and  all  parties  usually  went  away  happy. 
We  tried  to  give  the  people  the  grain  as  near  cost  as 
possible,  and  still  not  run  too  great  a risk  of  going 
into  debt,  and  thus  largely  prevented  the  Mohammedan 
traders  from  taking  advantage  of  them  in  their  ex- 
tremity. They  were  angry  at  us,  however,  and  peti- 
tioned the  Government  to  stop  our  trading  with  the 
people;  but  their  petition  failed  of  its  object.  The 
Governor  of  the  province  reported  to  the  central  Gov- 
ernment that  we  had  done  them  a favor  rather  than  an 
injury.”  i 

Efforts  to  give  the  young  boys  and  girls  some- 
thing of  a practical  and  literary  education  com- 
bined have  been  attended  with  great  difficulty. 

’Since  this  time  the  Government  has  forbidden  such  relief 
measures  by  missionaries. 


Mr.  Roosevelt  at  Doleib  Hill. 
His  Steamer  Approaching  Khartum. 
Addressing  Young  Men  at  Khartum. 


THE  MESSAGE  OF  HOPE  1 69 

Prizes  were  offered  for  regular  attendance.  Les- 
sons in  sewing  were  given  to  the  girls.^ 

Medical  Work:  In  1910,  Mr.  Roosevelt  visited 
the  station  at  Doleib  Hill  on  his  way  down  the 
Nile.  A few  days  later  in  a public  address  at 
Khartum,  he  said : i 

“I  stopped  a few  days  ago  at  the  little  Mission 
Station  on  the  Sohat.  One  of  the  things  that  struck  me 
there  was  what  was  being  done  by  the  medical  side  of 
that  mission.  There  were  about  thirty  patients  who 
were  under  the  charge  of  the  mission  doctor.  Patients 
had  come  in  to  be  treated  by  the  mission  doctors  from 
places  125  miles  distant.  I do  not  know  a better  type 
of  missionary  than  the  doctor  who  comes  out  here  and 
gives  his  whole  heart  to  the  work  and  does  his  work 
well.  He  is  doing  practical  work  of  the  most  valuable 
type  for  civilization  and  for  bringing  the  people  up  to 
the  standards  you  are  trying  to  set.  If  you  make  it 
evident  to  a man  that  you  are  sincerely  trying  to  bet- 
ter his  body,  he  will  be  much  more  ready  to  believe 
that  you  are  trying  to  better  his  soul.” 

Among  the  diseases  treated  there  have  been, 
first  and  most  dreadful,  those  brought  in  by  the 
immoral  foreigner,  esj>ecially  the  Moslem  trader 
and  soldier;  but  also  eye  diseases,  leprosy,  the 
black  fever  (kala-azar),  lobar  pneumonia,  ele- 
phantiasis and  guinea  worm.  The  efforts  to  put 
this  work  on  a proper  financial  basis  are  well  de- 
scribed in  the  following  quotation: 

“We  have,  after  considerable  thought  and  prayer, 

•See  Annual  Report  of  1904,  p.  214  and  of  1910,  p.  225-6. 


Medical  Work. 


Roosevelt’s 

Testimony. 


Diseases 

Treated. 


SORROWiTAND' HOPB  -^Fi/THE  SUDAN 


(ij?0 


.ent$re^  r9,)Wyv-t  ,tg-,eudeavpij'  to 

make  every 

make  the  fee  very  small,  from  two  to  five  cents,  and 
hflthejr  Hsve^tio  nlon^  wfliactepiJa  ^trvyyior\aVf%w^%gs. 
oWe  rrbeHfcve/’  (that  ithiftr  pifbjti{plf(,i '>tf>(;foyowt?4f oy|M1 

came  one  afternoon  with  six  sick  people..  He  him^f 
had  sore  eyes  which  would  need"  ^f^attherit^fc^r^’Softe 
io/T'-ioH  tathex,  exa.lt?d  ofiinipnf.q^,^^sflf  and 

.vnoroii’i-tT  othoRght -tljutt,!  sipfi?t»hefi^v^§  ar,gK?at,,n[i^,  ^(^jJ^j&d 


tfinc^iJb^8ii;iad4r£;s!3e(J,'bynthe  q^rth^,Efoy,ij[tfp, 

otM;-We,iiw<?ul4T((?(^  ?PHX^-,^e.4  ^94^4  jtft;,tj^t  ^iin. 

? Whfihl  asked, r|pi(,,4eeSrfThq,[se)WiQdT ,s,ttrpf^ed, 
rrspifev-gwpiblipg,., JtPt  pxoduxjeftT  tp,  ,pias(ters,f,pc,r49.5 C|9p^. 
oWp  Td^plinpdw.ttiifP  P.(^W,  ^earsrWpre  p^^jin,^^(i^- 

hti©n,rbp^r(Wae.s,944,ofBfi>^S}-Abcow/rir,ir!hp^,vy;M 

>lYvowldi(the»',!file.rPff-!k>,  ,a  pejghbo^flg;  SJliwllpk  gY^lag9i|o 
Paying  for  9tSdkrjib  a»'d  tbeja,rr,ptpKn:twith  .a,:p,(»pprqip:^ise.f[^.^t 

v^aiue  Receiv-^}ag,^,th&y,^ldffthe;bpqtii*9y;ic?u?a(e  ’ip,j?ji4f:.brpu^t  ^^bat 

■ »;probablM'<««eined  (to  the^,t]hfl  fabulpps  ^tvpi,  p/,^$4,-P9 ; 

-Btillr,wp.r>V^B  ■pbdwiate,-^^^  p*ie,  oarmoti.^qrd  jta,pftppge 
oh4S!-viford  \»dtb  ithBeC''PeppJe,,or,,pv)en, argue., 
they  would  speedily  iKcoinye  ,,unmanageal%;.  oX^^ej^^d 
made  sure  in  the  first  place  that  the  party  was  abund- 
: i:  r.o;.(n  • dbief ‘td^lfliyl tlib' WB'askeB.  sTheiji.thiey/'Said, 

ofWe''^ill(gbIto:Fadho(la/'iwdi?llY,^,^  nMle^.di^jt^tjp.^e 
ieajd-fl‘Yer>y^<^9ll/34»d, y 


‘ -iWbftArr^s  '^tte Atf^ds  thto  animal  i ,Tyiid  ■ ibroagtrti^nRrla 
-3b  fbw  ^^B  aip.nd  Ir.ionr.rtil  loanir  r,  no  >fio'//  afrit 


7^7rT,hq,r^taWislMnqn^p,f  station,^  Do- 

aleib  fh^^So^j^t_Rjvevha^ 


ZAU!J<THB  J MES3AGBI  OBl-HOPE/lMOi;  LI71 


JfJrbmothe’/veScy  afefst^'jJyaea  idceygriizecliaiiionl^i  ian 
mitiaUsliep!  td>war(i4lhetevaa5ge}®2dtioQi  of.  tfae  trifoias 
living  ufpitfheitiver.hfMop.iHasi  it  etefrobein 

{inayposeci  :4ki''iestafcliHh.  rhanyifstatidnls'jffT^airiia^ 
such  elaborate  equipment  as  the  various  depart- 
ments of  work  j:^!^  fpr^ajtiPpl^j^  Hill,  but  rather 
to  use  the  latter  as  a base  and  to  establish  a series 
<'<H  Btatidhs(’fiifdtetniip>the(  ritifir  ^bereian  ordained 
'ttiariitiwtlfa  imdicaliliiti^wonaa-y  wowM  leonsSbittite 
vi'wr^dcqtiafi®'  fbriie  IforJOiiSSMaiaTy  '>afiEyrt..nj<Dlcar 
-hnd^dfefiwitetais  (weW  these  plans  jforjthe.fejfteiision 
'OifntMe»'JWbrki,c#iteiboj)6i(lpz&i)5i^  had  I todvliait-  ppo-n 
Idiseotleif  jK)  oi  then  nec^i^py  i'.rfesbwrces.i  c rSev- 
I«?Hl)5eKplbHQgi<>rips)fhavih^betett*TTiadie/iitibedarrie 
-peiisiibkvat  ddfcbho/aippolrtt  tWormls^ionaridsTTblho 
'■might?  p^'(5K;ded^h6i  ihe  estfcbKfehnietit'oil  al'secortd 
' ^ftttseadn  I st^tionEtt&ro'MtasBeiv  sonie ' ■iS2l  mnileb' ' up 
'^thiff  Sofe!abRfi'veii»oaung:th^  Muferd;ioThe  R^vi  ’Ei- 
J?berl^’MeCi«ePy  aflvd'!l>f(fThonias‘iLambie}vgqttipped 
i'iwfh  '3pbdrge/;dThe>Evang0lj'laindi  al  launch)',siart- 
-'ed'tfwhil  Hharturii'^iiii'titei  sbrilngiof'i^uiin'Oiyang 
-to  tHbal'wa)fH?b8tweenJth'0.^Mu«l-fe  andrAntrahs/^the 
i(3oyehinrhn{  v^cStrlid  nbt'^e»riit:'thtfili  toUiteei their 
. 'famHa^s'iwtthl  themnotbftiyi  a-‘few>'inohl:hsf'6f>lwovk 
l^wer^lfydsfeiMe.'^  Uhis.ftimdy'i.  In  i9i.3n!lj!i;eB6>n1fs- 
t ^onturiesflbdat^'fthea-!  )fertniHe9  at’.  DoMb  iHillr-aWd 
(agfaifti  platmed'®on9ucW<trbi4tfaS'tnigbt  be^possiible 
• labcNassiri  an  Aii^ifer  I wasaboughi  ondarf  Na^seklmid 
n|H0'Hewltsistiott>lmc4y’15t  Tegatded  as-faictyl^gtib- 
lished.  Much-  of; the  bKpedieatd'gbinadrat'Deileib 


First-  Wosl«i-pt 
Naeser^oH  nt 
aahuB 


1/2  SORROW  AND  HOPE  OF  THE  SUDAN 


Church  Work 
in  Northern 
Sudan. 


Hill  will  doubtless  be  serviceable  at  Nasser,  but 
there  is  a new  language  to  be  mastered  and  re- 
duced to  writing,  and  to  this  task  Mr.  McCreery 
has  applied  himself  with  characteristic  thorough- 
ness. 


NORTHERN  SUDAN. 

The  work  in  Northern  Sudan  contrasts  sharply 
in  almost  every  way  with  the  work  in  Southern 
Sudan.  Here  are  centuries  of  civilization,  a fairly 
unified  language  area  and  Islam  in  the  ascend- 
ancy. The  limitations  placed  upon  direct  mis- 
sionary work  have  led  to  a new  emphasis  being 
laid  upon  the  part  which  the  native  Evangelical 
(Protestant)  'Church  is  to  play  in  the  evangeliza- 
tion of  Northern  Sudan.  Where  there  were  a 
sufficient  number  of  native  Evangelical  Church 
members,  work  has  been  organized  either  as  a 
congregation,  or  as  a mission,  or  as  a Men’s 
League,  and  religious  services  have  been  held 
with  entire  or  partial  regularity.  At  Khartum, 
the  first  native  Protestant  congregation  was  or- 
ganized on  December  30th,  1907,  but  religious 
work  'has  also  been  carried  on  at  Khartum  North, 
at  Omdurman,  at  Atbara,  at  Wadi  Haifa  and 
Wad  Medani,  at  Port  Sudan,  and  at  Dueim.  At 
these  last  four  points,  however,  the  work  is  very 
feeble  for  lack  of  workers  and  financial  support. 
On  March  21,  1912,  the  Presbytery  of  the  Sudan 
was  organized  in  faith  and  prayer. 


THE  MESSAGE  OF  HOPE 


173 


The  Northern  Sudan  field  has  been  held  up  be- 
fore the  native  Evangelical  Church  in  Egypt  as 
its  foreign  Held.  The  first  ordained  man  sent,  the 
Rev.  Gebera  Hanna,  was  a man  whose  sweet 
spirit,  judgment  and  devotion,  made  him  a worthy 
leader  of  what,  it  is  hoped,  will  be  a long  line  of 
native  Egyptian  missionaries  to  the  Sudan.  The 
interest  of  the  Church  in  Egypt  in  the  work  in 
the  Sudan  needs  greatly  to  be  cultivated,  for  at 
many  centers  in  Northern  Sudan  there  is  a real 
spiritual  destitution  for  lack  of  the  means  of 
grace. 

The  presence  of  so  many  young  men  in  Govern- 
ment employment  in  the  Sudan  has  made  the 
Young  Men’s  League  and  the  Christian  Endeavor 
Society  effective  forms  of  Christian  work.  A 
strong  organization  of  the  Protestant  young  men 
exists  at  Khartum.  There  is  also  a somewhat  sim- 
ilar organization  (although  ethical  rather  than  re- 
ligious) among  the  Coptic  young  men,  called 
“The  Coptic  Library.” 

Educational  work  in  Northern  Sudan  has,  for 
the  most  part,  followed  the  lines  laid  down  by 
similar  work  in  Egypt.  The  fact  that  such  liter- 
ary education  is  of  little  value  save  for  Govern- 
ment positions,  and  the  fact  that  its  compact  cur- 
riculum affords  little  opportunity  for  religious  in- 
struction and  influence,  and  no  opportunity  for 
practical  or  manual  training,  have  suggested  the 
propriety  of  restricting  missionary  work  along 


Educational 

Work. 


Ip4‘  SORROW'iAND  IHOPB 'OF  fTHEi SUDAN 


edticajaofaali  lines;  to.ithe">dewelopnientrbf  jah  jalftb- 
ge*her/doffearenb1]ype.'ofr9ch<«5lc  V -Tw®i  instildticmsi 
have  .uraenged  fix3m!#iisceffc>rtl'to.toBeti<existiTigsv 
needs^j— ^heloiienisithe  Boys’,  Honi4  atr-Khai-tum/l 
thei  Oldieriis.  tihe^GarkhSxthool'afc  :Khartait0i;NRDjrtM^8 
Itdsothe  gimlin  bdtHiof  ,fheseian$titutioh«  tobcreak<I 
away  fjrorhrrtheiiBigidattiarriculiiffl  aHd'ipj¥>vide)ai 
trainingA'wJikhirviJill/^ietiuip  sfior-'/Hohorablci  useful t 
and  iefficient;v  sennunerativ^]  pnctfe^sionsnahd^life} 
ciil  lings, i wketJiubin  iib  rthe  i trades;  ^Ini  ibttsiTiieBSA  or  lim : 
the  liome:-i  The  Sort>bfelmaterial  upoHF’*i’>hibhJitTis 
sought  to  bring  the  influences  of  Christian  ed«f-g 
catrorr  ^to*  bear,,  may  be  /j  udged'  from>t}ae  ioJlpwaflg 
paragraphs  :ecfl  nsbn^  ailJ  rti  Jnofnyolqma  jnarn 
lovcsbriH  naiJ-.iiil'J  aril  bna  arrejvjJ  a'nol/I  ^nnoY 

use  of  mansa  (a,  ferm^ted  drink  m use  all  over  the 
Changed  chil-  Sudah)^ ‘untli  sW^'\val^yealI^^  d^i'uHh'4Pd^‘‘lf^^'th<?*{h‘st 
m6Hth  IdV  ‘ b'Ohwng^'^dsl  sHe‘'Wd4'-‘i)eW?sK''a^d 
fretfuh',iilid-n6thiiig'.'3ebmd^itoifsi>tiBfyi .htervinShe  was. 
c(!>n4l?:ntly,iC^^ving„h9t'  >P»5^?.  rW;(9Riop5.0'^pd:[ 

the  peel  of  limes.  Gradually,- -t^^.,yjijnfit)if^l|,apRejt^tie.. 
wore  away.  The,  child,  is  completely  changed;  indeed 
iijnoi3n-)ii  hatli?  chiiclren ' kte^  all  *iiicii!i^ed'  in  ^adh'er,^  aA'tf  i!ri  ’ en- 

^■‘“’^cdhi'a^e'd'  'io  feefitvfe'^fhit  ‘-iiiHikife^''eayh'’iwi}nJ^p^iettfce5|^^ 
change  df.'heatuSalsodl  sdT  .tq'^'gS  ni  >Iiov/  isfirnia 

I" 

RiBiulIjllf,”'W?iy' ifchin^-’‘fo -di^bbuf  thfefe^  yfeiVs 

■yflt  bolfo^^na  avsrl  ,)2ntnicT}  Icrmsm  lo  [soitoinq 


y.Aa'KHEnMESSAOEuoFUHOPB’oaaoa  1751 


themslie'JttoEst  boyi<i«eMej>  bad  to,  4<32\vitll.  nijis  miml"! 
\\«ag''t)i<ighti5e«oufel%:  bot  .seetned  -'Slhiost;  hwpeiessSy  r uinedt  1 
Burt'  jEecenUy iseenjs  Jto  /have  c6m©  •'ai.:gbeat  changen 
in  Rizkullah,  for  which  our  hearth  »re;'ekceediffgty'glkd.'i 
,2n/tZiinabiw  tjhd>datighte9iitofnafi'M«slefn  rfafherP  and 
aA^'AbyssirtianijmothefJjITbelttiother  is^Hying  h»uKhar?o 
turn;  at»d  fe  ^^arrifed  toi  anothephhbshandjiithei-fatberiis  ! 
aUoi  aliv«7C  Sheds'a'ipr^y'  obildj  btoti  with  au-a^kbn’bado 
disposition.  She  is  about  seven  years  old.  .lulimcri 
E iVAbtt'J.Mflkari' ' isfothfii  chiM  '^fioEgyptiano  Mto^lem 


pareftfs. brtFhere'tigittotbing’iremarfcable'aboueitheuehildii:  , 

, I - r.  t'U/t  ainaioiial 

H^jhats^'  bl^nJiwitb-fUs'ifor'  t\y<>  yearsjiibutj&suboth  dnsil  .njiuio/noii 
patents' ■arel!slive/it  >is"^r®bablt  that  w«i  willdbse'jbilnr/ll 
}i  bnB  ;vfiv/  iDfii-io-i-jj'tcrn  bufi  lui  jica  Jeom  ailJ  ni  oont 

enced^tlpe]  disadvaniagei  of.’oaaayiiDhangfcs'ailriliiH.-Medicai  work 
terruptions.  It^Wa^‘beg^‘at<DflWttfraatt-‘aft«Ptfed!'‘“ 

CttdfBh  ‘MisJ^dna^y 'Sdc'iet^'  ‘apWii‘;Mtly'‘Sven 

-Toux  ?iouiguino2  vil  b >o I 

up,  this  field  on  the  death  of  iJn  HsilL  taler  it 
Wjag^tff?tns,f^.iii:e4/to;.KhartpTO,I^  diiSi:  t 

pengary;  .was  lbuilt>i(and  v aigawi.k  j^as;  extendedi<tQ 
KbarWm.^  Di<.  Ma^ilI  giytf9^tbe'7oll6Av*higaGCdiiwt'’ 
oP'thefiliihdltidii^  fof 'Qir^^tiafi  rridiiical 

liiitaoj  oJ  fji'jKS  lEaiii'o'I  .ijvsi  !u.ii  yiDV  j; 

"^>iTr?toq  zi  Ji  doiffv/  vd  aaiol  /Ino  oill  lo  Jnt>ni  /olqmo  odt 
•rit'/Nadvet  medicine,  is  fa)  :carious' mixiture  ©Ifnsuperstiwl 
tioniiand'^qtiackery.  ' lOrtenis.jnot  grarprised  find)  tlieq 
i^iarMtiSufcfinerie:  -putting  implicitrcobfidancelin-augur-iii 
iei' andibrnpletsti-andi  onedeahns  n»t  !ta)be  snirpirised  iati 
find'cvanitthaijeduca^cd  fesdrtiiig  to  tha  'Sfefne  bnltedsdiv  ) 
abl«iniefeb6d3,'fQTiiafter(all  it  takes '-’arir (least  ttvo"gendra^‘» 
tions  for  what  is  usually  called  eiiucBtioni'td))  get "beyd 
neath)  tfee'shrfacei  deed  ehougk)toitot!ich:  the. i real' Ifhan 
oriTvoiiiahi.E  S'^fiEbui^  iito<l  hiii;  .rioirinioa  sin  noiJnsm  o5 


iif'MPfelemsiiaredfcniidfiof'.wdtinglpassagbs.’i  fromi'  the  i 


176  SORROW  AND  HOPE  OF  THE  SUDAN 


Ignorance  and 
/Immorality. 


Koran  upon  the  sick;  some  Christians  use  the  Scrip- 
tures in  like  manner.  One  boy  whom  I attended  was 
not  only  well  covered  with  writing  but  had  also  an  open 
Bible  on  the  bed  near  him. 

“Counter  irritation  in  the  form  of  a series  of  cuts, 
or  actual  cautery  and  blood-letting,  are  the  most 
popular  remedies.  While  sometimes  harmless  and  oc- 
casionally useful,  native  medical  practices  are  often 
harmful. 

“On  one  occasion  a prescription  was  written  for  a ' 

man  suffering  from  an  eruption  on  his  face  and  direc-  > 

tions  given  for  the  use  of  the  medicine  it  called  for. 

He  took  the  paper  and  began  to  rub  it  all  over  his 
face  in  the  most  careful  and  matter-of-fact  way;  and  it  j 

was  with  some  difficulty  that  he  was  made  to  under- 
stand that  the  healing  virtue  lay  not  in  the  paper,  but 
in  the  medicine  which  the  paper  called  for. 

“The  drinking  of  native  beer  is  a great  and  preva-  i 

lent  curse.  The  amounts  consumed  are  sometimes  enor- 
mous. A woman  patient  in  replying  to  a question  said 
that  she  could  drink  nearly  a bucketful  (two  gallons) 
at  one  sitting;  and  a man  who  complained  of  dyspeptic 
symptoms  said  that  he  drank  two  bucketfuls  every  day. 

“Life  in  and  around  Khartum  is  on  the  whole  on 
a very  bad  level.  Political  exigencies  seem  to  forbid 
the  employment  of  the  only  force  by  which  it  is  possible  ' 

for  a people  to  be  regenerated;  and  the  forces  em- 
ployed, while  sufficient  to  transform  a waste  of  ruins  ' 

into  a well-ordered  city  with  many  splendid  buildings 
and  beautiful  gardens,  and  to  make  smartly  dressed,  s 

well-drilled  soldiers  out  of  naked  savages,  are  not  pow- 
erful enough  to  change  the  beastly  character  developed 
by  generations  of  excess. 

“Practices  and  diseases  which  it  is  a shame  even 
to  mention  are  common,  and  both  Sudanese  and  Egypt- 
ians are  regulating  the  size  of  their  families.  Practic- 


Missionary  Agencies. 

Church  at  Khartum.  Girls’  Boarding  School  at  Khartum  North. 

Dispensary  in  Khartum  North  and  Outlying  Community. 


THE  MESSAGE  OF  HOPE  1 77 

ally  all  of  the  Sudanese  women  pass  through  the  dang- 
ers of  confinement  without  any  help  worthy  of  the 
name.  They  suffer  without  much  complaint,  perhaps, 
because  they  consider  suffering  their  appointed  lot.  Ig- 
norance, carelessness,  and  vice  work  havoc  among  the 
children.  Pitiful  little  skeletons  are  often  brought  to  the 
clinic  for  whom  apart  from  good  nursing  and  proper 
food  there  can  be  no  hope. 

“The  needs  of  women  and  children  are  particu- 
larly great.  It  must  always  be  so  where  Islam  rules. 
The  women  of  respectable  families  are,  for  the  most 
part,  rigidly  secluded  and  must  pass  the  greater  part 
of  their  lives  within  the  narrow  confines  of  their  homes. 
There  is  not  sufficient  data  on  hand  from  which  to  make 
a forecast  but  it  is  highly  probable  that  the  needs  of 
women  and  children  will  occupy  a large  place  in  our 
hospital  of  the  future.” 

Those  who  have  labored  in  the  Northern  Sudan 
mission  field  are  the  following;  The  Rev.  J.  K. 
Giffen,  D.  D.,  and  Mrs.  Giflfen,  Dr.  H.  T.  Mc- 
Laughlin and  Mrs.  McLaughlin,  Rev.  George  A. 
Sowash  and  Mrs.  Sowash,  Dr.  Thomas  A.  Lambie 
and  Mrs.  Lambie,  Dr.  Hugh  R.  Magill  and  Mrs. 
Magill,  Rev.  Elbert  McCreery,  Miss  Hannah  C. 
McLean,*  Miss  Fannie  G.  Bradford,  Miss  Anna 
M.  Barackman,*  Rev.  Paul  J.  Smith  and  Mrs. 
Smith,  Miss  Aulora  McIntyre. 

Missionary  Comity. 

In  Southern  Sudan,  the  different  Christian  mis- 
sionary agencies  have  been  assigned  by  the  Gov- 

•Marrled  in  the  Mission. 


Workers 

Named. 


12 


178  SORROW  AND  HOPE  OF  THE  SUDAN 


Missionary 

Comity. 


ernment  to  different  areas.  In  Northern  Sudan 
an  agreement  exists  between  the  two  Protestant 
Missions, — ^the  American  and  the  British, — to 
counsel  with  each  other  in  every  development  of 
their  work,  so  that  there  may  be  no  overlapping 
or  friction.  As  a result  of  this  agreement,  in 
many  places  where  both  Missions  are  laboring, 
the  one  Mission  will  develop  work  along  one  line 
and  the  other  along  a different  line.  In  Khartum, 
for  example,  the  Church  Missionary  Society  has 
a Girls’  School ; the  American  Mission  has  there- 
fore no  Girls’  School,  but  has  a Boys’  School.  A 
most  happy  illustration  of  mission  comity  occur- 
red at  Otmdurman.  The  Qiurch  Missionary  So- 
ciety had  a successful  medical  work  here  which 
continued  until  the  death  of  Dr.  Hall.  The  work 
was  entirely  suspended  for  some  time,  and  finally 
the  American  Mission  located  a doctor  there  and 
developed  a considerable  medical  work.  It  was 
then  discovered  that,  unknown  to  the  Americans, 
Mrs.  Hall  had  been  collecting  funds  to  erect  a 
building  as  a memorial  to  her  husband  which 
should  also  serve  as  an  equipment  for  medical 
work.  The  American  Mission,  therefore,  gener- 
ously gave  up  Omdurman  as  a field  for  medical 
work  and  located  at  Khartum  North  the  dispen- 
sary which  they  had  been  about  to  erect  at  Om- 
durman. Bishop  Gwynne,  formerly  a missionary, 
has  been  a great  promoter  of  mission  comity. 


CHAPTER  VII 


Challenge  and  Conquest 


“Christ  expects  that  every  one  who  knows  His  love 
shall  tell  of  it.  Christ  claims  that  every  one  who  is 
made  partaker  of  His  redemption  shall  yield  himself, 
as  the  first  object  of  his  existence,  to  live  for  the  com- 
ing of  His  Kingdom.” 

— Andrew  Murray. 

“Behold,  I have  set  the  land  before  you,  go  in.” 

— Deut.  1 : 8. 


“The  signs  of  the  times,  the  lessons  of  the  past, 
the  indications  of  the  future,  the  call  of  Providence, 
and  the  voices  which  come  borne  to  us  by  every  breeze, 
and  from  every  nation  under  heaven,  all  alike  bid  us 
lay  our  plans  upon  a scale  worthy  of  men  who  expect 
to  conquer  a world.” 


— Bishop  J.  M.  Thoburn. 


VII 


CHALLENGE  AND  CONQUEST 

The  year  1898  marks  the  military  con- 
quest of  the  Egyptian  Sudan.  We 
may  well  ask,  When  is  the  Christian 
conquest  of  the  Egyptian  Sudan  to  be 
accomplished?  Less  than  fourteen  years  elapsed 
after  Gordon’s  death  before  the  land  for  which  he 
died  was  won  back  from  barbarism  to  civilization 
by  Kitchener  and  his  army.  Why  have  almost 
nineteen  centuries  been  allowed  to  elapse  since 
Christ  died  for  the  Land  of  the  Blacks,  and  not 
even  yet  have  these  people  learned  that  there  is  a 
World  Savior?  The  early  Christianity  that 
reached  Egypt  and  Abyssinia  barely  touched  the 
fringes  of  the  great  Sudan,  and  it  was  as  inade- 
quate in  spiritual  character  and  doctrinal  purity 
as  it  was  in  its  extensiveness  and  missionary 
outreach.  Yet  in  three  distinct  ways  does  the 
challenge  come  to-day  to  the  Church  of  Jesus 
Christ  to  press  forward  to  the  Christian  conquest 
of  this  section  of  Africa. 

I.  There  is  the  Challenge  of  Past  Neglect  and 
of  Present  Need:  Why  has  the  Egyptian  Sudan 
been  left  so  long  an  unoccupied  field?  Is  it  said 

181 


The  Christian 
Conquest : 
When? 


i82  sorrow  and  hope  of  the  SUDAN 


Why  has  the 
Church  De- 
layed? 


that  the  country  has  not  been  open  to  missionary 
effort?  Strange,  is  it  not,  that  this  Land  of  the 
Blacks  has  been  open  to  the  modern  explorer  for 
a whole  century  and  a quarter,  since  the  days  of 
James  Bruce,  but  not  open  to  the  herald  of  the 
Cross  ? Strange,  is  it  not,  that  dangers  to  life  and 
cost  of  equipments  did  not  daunt  the  geographical 
societies,  but  did  discourage  the  missionary  so- 
cieties ? One  hundred  years  ago,  the  slave  raider 
and  the  slave  trader — European,  Syrian,  Egyptian 
and  Arab — found  it  possible  and  profitable  to 
pierce  into  the  undisturbed,  unknown  regions 
beyond  the  march  of  civilization  that  they  might 
trade  in  human  flesh,  but  it  is  only  in  the  last 
decade  and  a half  that  the  Church  has  cared  to 
press  forward  into  these  regions  to  win  souls  unto 
eternal  life.  Is  the  Church  driven  by  weaker 
motives  than  the  slave  trader?  But  were  there 
not  real  difficulties  in  the  way  of  earlier  mission- 
ary effort?  Of  course  there  were  difficulties. 
But  do  difficulties  afford  a reason  for  failure  to 
fulfil  the  commissions  of  Christ?  Was  not  Cal- 
vary difficult?  Did  not  redemption  cost  life,  the 
life  of  the  Son  of  God?  Shall  not  evangelization 
cost  life,  the  lives  of  the  sons  of  God? 

Because  of  past  neglect  there  is  present  need. 
Take  your  stand  at  Doleib  Hill,  that  lonely  sta- 
tion near  the  mouth  of  the  Sobat  River,  and 
search  for  your  nearest  missionary  neighbors. 
To  the  north  is  Khartum,  over  500  miles  away. 


CHALLENGE  AND  CONQUEST 


183 


To  the  south  is  Malek,  the  Church  Missionary 
Society’s  mission  station,  some  200  miles  distant. 

East  you  may  go  100  miles  to  Nasser,  to  find 
the  second  American  mission  station  in  Southern 
Sudan,  and  passing  that  you  will  go  400  miles  to 
Addis  Ababa  in  Abyssinia,  where  stands  a lonely 
missionary  of  a Swedish  Mission;  passing  that 
you  will  go  700  miles  to  the  Indian  Ocean,  but 
you  will  find  no  mission  station.  West,  you  may 
go  five  hundred  miles, — one  thousand, — ^fifteen 
hundred  miles,  and  you  come  to  Nigeria,  and 
there  you  are  introduced  to  your  nearest  mission- 
ary neighbors  on  that  side.  Is  this  not  need, — 
desperate,  appalling,  almost  inconceivable? 

There  is  physical  need.  From  those  living  on 
Sudanese  plains  as  fertile  as  much  of  our  West- 

PliysicAl 

ern  prairie  land,  there  is  heard  again  and  again 
the  famine  cry,  Durra,  durra!  (Corn,  corn!) 

This  is  a physical  need  that  Christian  teachings 
of  agriculture,  thrift  and  foresight,  may  easily  sat- 
isfy and  banish  forever.  Thin  and  wasted  by  dis- 
ease, Shilluks,  Dinkas  and  Nuers  come  to  the 
mission  station  for  help,  many  of  them  traveling 
over  a hundred  miles.  But  what  of  the  physical 
sufferings  and  needs  of  those  who  cannot  come 
through  weakness,  or  because  of  distance,  or  be- 
cause they  have  no  knowledge  of  a hope  other 
than  that  which  comes  from  the  witch  doctor. 

There  is  also  intellectual  need.  Christianity  has 
ministered  richly  to  the  intellectual  life  of  the  na- 


i84  sorrow  and  hope  of  the  sudan 

tions.  It  has  reduced  languages  to  writing,  awak- 
ened dormant  faculties,  stirred  the  imagination, 
created  literatures,  inspired  poets,  historians, 
philosophers.  But  it  has  not  yet  done  these 
things  for  the  peoples  of  the  Sudan.  They  live 
and  die  with  only  oral  traditions  and  a crude 
folklore.  All  that  civilization  which  rests  on 
books  and  writings  and  calculations  and  corres- 
pondence, lies  far  out  of  sight  still,  for  its  foun- 
dations have  not  yet  been  laid  among  the  black 
tribes  of  the  Sudan. 

Moral  need  in  the  Sudan  is  also  a challenge  to 
'Christian  missions.  Missionaries  have  indeed 
Moral  Need.  testified  to  the  comparatively  fair  moral  charac- 
ter of  the  black  tribes  which  live  beyond  easy 
contact  with  the  Arabs.  Woman’s  position  is 
better  than  in  Moslem  Egypt.  Theft  is  severely 
punished.  Immorality  is  counted  a grave  of- 
fence. But  there  is  often  a legalized  immorality ; 
for  example,  a man  may  have  just  as  many  wives 
as  he  can  buy  with  his  herd  of  cows.  Further- 
more, this  natural  morality  of  the  uncorrupted 
blacks  is  no  match  for  the  temptations,  the  sins, 
the  refinements  of  iniquity  which  follow  in  the 
wake  of  civilization.  Tribal  restrictions  and 
moral  regulations  melt  away  as  wax  before  the 
fire,  when  these  rude  pagan  tribes  come  into  touch 
with  the  Arab  and  his  insidious  and  degrading 
social  customs. 

Finally,  there  is  religious  need.  The  black 


CHALLENGE  AND  CONQUEST 


185 


man  of  the  Sudan  is  essentially  religious:  wit- 
ness his  devotion  to  a false  leader  in  the  great 
Mahdi  rebellion.  Why  should  he  not  be  given  the 
true  “Guide,”  Who  will  lead  him  not  to  death 
but  to  life?  However  crude  and  illogical  his  re- 
ligious conceptions  may  be,  yet  they  are  real. 

He  believes  in  a supernatural  world,  in  a God  or  ^®“eious  Need, 
in  gods ; he  has  not  fallen  to  that  lowest  degrada- 
tion, atheism ; for  him,  though  not  in  the  worthy 
sense  in  which  the  poet  meant  it,  “Earth’s  cram- 
med with  Heaven,  and  every  common  bush  afire 
with  God.”  Even  the  little  work  already  done 
testifies  to  the  religious  nature  of  the  Sudanese. 

“On  one  occasion,”  writes  Dr.  Magill,  “a  boy  suf- 
fering from  a club  wound  on  the  head  was 
brought  in  by  his  father ; while  I was  working  on 
the  boy,  I heard  his  father  speak,  and  thinking 
he  had  addressed  me  I asked  him  what  he  had 
said;  he  replied,  ‘I  was  asking  God  to  spare  the 
life  of  my  son.’  ” 

With  assurance  it  may  be  said  that  if  once  the 
Lord  of  Love  is  revealed  to  him  none, — no,  not 
the  fiery  and  passionate  Arab  of  the  desert,  not 
the  gentle  and  meditative  child  of  India,  not  the 
honest  and  practical  Mongol, — none  will  love  the 
Master  with  greater  abandonment  or  loyalty 
than  the  black  man  of  Africa,  Nature’s  child,  in 
whose  heart  is  no  guile,  but  a tender,  glad  and 
undivided  love. 


l86  SORROW  AND  HOPE  OF  THE  SUDAN 


2.  A second  reason  for  the  speedy  evangeliza- 
tion of  the  Egyptian  Sudan  is  to  be  found  in  the 
Challenge  of  Islam.  If  Christianity  will  not  claim 
the  Egyptian  Sudan,  Islam  will.  The  World 
Missionary  Conference,  held  at  Edinburgh,  in 
1910,  had  before  it  the  findings  of  a Commission 
appointed  to  study  the  world  missionary  situa- 
tion. One  of  the  most  important  of  these  find- 
ings reads  as  follows: 

“The  threatening  advance  of  Islam  in  Equa- 
torial Africa  presents  to  the  Church  of  Christ 
the  decisive  question  whether  the  Dark  Continent 
shall  become  Mohammedan  or  Christian.” 

In  discussing  this  report,  the  Rev.  George  Rob- 
son, D.  D.,  said: 

“Pagan  Africa  is  becoming  Mohammedan  more 
rapidly  than  it  is  becoming  Christian.  Along  all  the 
inland  routes  of  trade,  Mohammedan  traders  are  stead- 
ily advancing  southward,  and  every  Mohammedan  trader 
is  a Mohammedan  missionary.  The  very  first  thing 
which  requires  to  be  done  if  Africa  is  to  be  won  for 
Christ  is  to  throw  a strong  missionary  force  right 
across  the  centre  of  Africa  to  bar  the  advance  of  the 
Moslem.” 

But  the  question  is  raised,  To  what  extent 
does  this  hold  true  of  the  Egyptian  Sudan?  A 
recent  visit  to  the  Sudan  presented  an  oppor- 
tunity for  gathering  information  on  this  point, 
not  only  from  missionaries,  but  also  from  con- 
versations with  government  officials  and  others. 


CHALLENGE  AND  CONQUEST 


187 


Not  a statement  nor  a suggestion  was  voiced  to 
contradict  the  universal  judgment  that  Islam  is 
advancing  with  startling  rapidity  in  its  conquest 
of  pagan  territory  in  the  Egyptian  Sudan.  Along 
the  single  waterway  of  the  Sobat  River  from  20 
to  30  boats  of  Moslem  traders  were  seen  in  191 1 
as  against  only  four  or  five  in  1909.  These  trad- 
ers stayed  the  whole  season,  from  fall  until 
spring,  moving  about  among  the  pagan  villages. 
In  villages  along  the  Sobat  that  were  formerly 
purely  pagan,  groups  of  young  men  are  now  to 
be  found  who  have  come  into  contact  with  Islam, 
have  adopted  Arab  dress,  speak  some  Arabic 
and  are  referred  to  by  their  fellow  villagers, 
either  with  or  without  contempt,  as  “foreign- 
ers.” Settlements  of  Moslem  traders  are  now 
found  in  increasing  numbers  in  pagan  territory 
along  the  Zeraf  River.  These  settlements  are 
usually  to  be  found  at  such  strategic  points  as  to 
claim  for  them  the  striking  designation,  “the 
Gateway  of  the  District.”  Islam  is  not  only  ex- 
tending its  influence  to  new  territory,  but  it  is 
becoming  more  firmly  entrenched  in  sections 
where  before  it  had  barely  secured  a foothold. 
Even  chiefs  of  villages,  men  of  more  advanced 
years,  have  adopted  the  Moslem  rite  of  circum- 
cision. The  town  of  Wau,  the  largest  pagan  cen- 
ter in  the  Bahr  el  Ghazal  district,  over  850  miles 
south  of  Khartum,  has  now  become  so  predomi- 
nantly Moslem  that  the  Roman  Catholics,  who 


Aggressive 
Moslem  Trad- 
ers. 


l88  SORROW  AND  HOPE  OF  THE  SUDAN 


A Moslem 
Army. 


had  a mission  to  pagans  at  that  point,  are  re- 
ported to  be  withdrawing. 

While  the  Moslem  trader  is  the  chief  agent  in 
the  spread  of  Islam,  the  military  station  operates 
in  the  same  direction.  The  Egyptian  officer  is 
invariably  a Moslem.  Even  where  the  troops  are 
blacks  they  are  almost  universally  Moslem,  for 
they  have  been  recruited  and  trained  at  the  capi- 
tal where  Moslem  influences  predominate.  If 
additional  men  are  recruited  from  the  pagan  com- 
munity, they  are  usually  circumcised;  doubtless 
at  the  order  of  the  Moslem  officer  in  charge.  To 
this  we  must  add  the  building  up  at  each  military 
station  of  an  extensive  social  community,  of  the 
wives  and  relatives  of  this  Moslem  soldiery.  Im- 
morality widens  the  circle  of  influence.  And  fin- 
ally, the  trading  relationships  involved  in  the 
maintenance  of  so  large  a community  makes  the 
outreach  of  Moslem  influence  still  greater.  The 
fact  that  the  soldier  represents  the  ruling  power 
in  a military  way,  vests  his  religion — Islam — 
with  a greater  authority  and  influence  than  it 
could  possess  without  this  accompaniment  of  mil- 
itary power. 

What  are  the  effects  of  this  occupation  of  pa- 
gan territory  by  Islam?  Where  Islam  enters 
there  appear  a cunning,  a capacity  for  decep- 
tion, an  untruthfulness,  and  a dishonesty  which 
did  not  characterize  pagan  life  before  Islam  ap- 
peared. There  is  general  testimony  to  this  fact. 


War  Dance  of  Shilluk  Warriors. 


CHALLENGE  AND  CONQUEST 


189 


There  are  also  changes  in  dress  and  a spirit  of 
self  assertion  and  self  confidence,  all  of  which 
may  be  ascribed  simply  to  the  contact  of  pagan 
life  with  civilization  and  which  are  not  bad  in 
themselves.  The  position  of  woman  seems  in- 
variably to  be  lowered.  In  pagan  communities, 
a woman,  especially  an  unmarried  woman,  may 
go  about  and  be  quite  safe  from  all  molesta- 
tion. Not  so  after  the  introduction  of  Islam.  It 
is  true  that  in  paganism  woman  is  safe  because 
of  a commercial  value  attached  to  her  person,  but 
in  any  case  her  person  is  safer  under  paganism 
than  under  Islam. 

But  most  disturbing  of  all  are  the  reports  con-  gp^ead 
cerning  the  spread  of  immorality  and  of  its  at-  immorality, 
tendant  diseases  through  the  followers  of  Islam. 

From  villages  near  the  military  centers,  99  per 
cent,  of  all  the  cases  treated  by  the  medical  mis- 
sionary are  of  this  type.  From  villages  distant 
from  such  centers,  there  are  scarcely  any  such 
medical  cases. 

Such  testimony  as  is  available  points  to  in- 
creasing difficulty  in  carrying  the  Gospel  to  those 
who  formerly  were  pagans  but  have  come  under 
Moslem  influences.  In  part  this  is  due  to  a 
greater  independence  of  spirit;  in  part,  due 
to  an  attitude  of  hostility  to  Christianity  created 
in  the  minds  of  the  pagans  by  such  Moslem  ref- 
erences to  Christians  as  “firewood  of  hell.” 

In  the  light  of  such  facts  as  these,  the  judg- 


IQO  SORROW  AND  HOPE  OF  THE  SUDAN 


The  Will  of 
God  for  the 
Sudan. 


ment  of  Canon  E,  Sell,  of  Madras,  can  be  easily 
understood,  when  he  says,  “There  are  times  when 
it  is  very  difficult  to  balance  the  competing 
claims  of  various  parts  of  the  Mission  field.  I 
see  no  difficulty  now.  . . . Certain  parts  of 

Africa  form  now,  in  military  language,  the  ob- 
jective, and  are  the  strategical  positions  of  the 

great  Mission  field Parts  of  Africa 

in  which  the  Moslem  advance  is  imminent  have 
for  the  present  a preeminent  claim.”  This  is  the 
challenge  of  Islam. 

“O  God,  which  shall  it  be? 

Shall  Islam’s  god  the  pagan’s  heart  o’erthrow, 

That  heart  so  childlike  in  its  helplessness? 

Be  first  to  mould  such  pliant  clay,  and  so 
Forestall  the  Christ  and  His  sweet  gentleness? 

“O  God,  which  shall  it  be? 

We  pray  Thee,  Lord  of  Harvest,  hear  our  cry ! 

Hold  back  the  hosts  of  Islam,  stay  their  hands. 

Until  the  Cross  of  Christ  be  lifted  high. 

So  high.  His  peace  shall  reign  throughout  all  lands.” 

3.  There  is  also  the  Challenge  of  the  Will  of 
God  to  urge  us  forward  to  the  speedy  evangeli- 
zation of  the  Egyptian  Sudan.  In  that  great  ad- 
dress, “The  Place  of  Missions  in  the  Thought 
of  God,”  Robert  E.  Speer  gives  four  proofs  that 
the  missionary  enterprise  holds  first  place  in  the 
thought  of  God.  The  first  is  to  be  found  in  the 
very  character  of  God;  He  is  a missionary  God. 
The  second  proof  is  to  be  found  in  the  missionary 


CHALLENGE  AND  CONQUEST  IQI 

character  of  Christ.  The  third  is  seen  in  the  mis- 
sionary character  and  teachings  of  the  Word  of 
God.  The  fourth  proof  is  to  be  found  in  the 
very  movements  of  history,  which  are  as  scaffold- 
ing for  the  upbuilding  of  the  Kingdom  of  Christ. 
These  four  reasons  apply  with  special  force  to 
the  Egyptian  Sudan.  What  means  the  history  of 
this  land,  written  in  sorrow  and  tears,  with  its 
bloodshed  and  war,  with  its  death  of  Gordon  and 
its  reconquest  of  the  country  by  Kitchener,  what 
is  it  all  but  a dramatic  call  to  the  Church  of  God 
to  enter  in  and  occupy  the  land  for  Christ?  As 
for  the  missionary  message  of  the  Word  of  God, 
how  specific  are  the  promises,  how  definite  are 
the  prophecies,  that  relate  to  this  part  of  God’s 
great  world ! The  Psalmist  sings : 

“Princes  shall  come  out  of  Egypt;  Ethiopia  shall 
haste  to  stretch  out  her  hands  unto  God.” 

Isaiah  speaks  in  the  name  of  Jehovah,  saying: 

“The  labor  of  Egypt,  and  the  merchandise  of  Ethi- 
opia, and  the  Sabeans,  men  of  stature,  shall  come  over 
unto  thee,  and  they  shall  be  thine;  they  shall  go  after 
thee ; in  chains  they  shall  come  over ; and  they  shall  fall 
down  unto  thee,  they  shall  make  supplication  unto  thee, 
saying.  Surely  God  is  in  thee;  and  there  is  none  else, 
there  is  no  God.” 

Most  wonderful  of  all  is  that  description  of 
war  and  bloodshed  and  death  that  seems  to  have 


I 


192  SORROW  AND  HOPE  OF  THE  SUDAN 


Will 

His 


had  such  literal  fulfilment  in  the  Mahdi  wars  and 
in  the  raids  of  slavery,  and  which  is  followed  by 
a prophecy  of  redemption,  clear,  specific,  radiant 
with  hope  and  contrasting  sharply  with  the  dark 
picture  that  precedes  it: 

“They  shall  be  left  together  unto  the  ravenous  birds 
of  the  mountains,  and  to  the  beasts  of  the  earth;  and 
the  ravenous  birds  shall  summer  upon  them,  and  all  the 
beasts  of  the  earth  shall  winter  upon  them.  In  that  time 
shall  a present  be  brought  unto  Jehovah  of  hosts 

. from  a people  tall  and  smooth, 

Even  from  a people  terrible  from  their  beginning  on- 
ward, 

A nation  that  meteth  out  and  treadeth  down. 

Whose  land  the  rivers  divide. 

To  the  place  of  the  name  of  Jehovah  of  hosts,  the 
Mount  Zion.” — Isaiah  i8:  6,  7. 

The  conclusions  which  Mr.  Speer  draws  in 
the  address  referred  to,  apply  therefore  with  pe- 
culiar force  to  the  claims  of  the  Egyptian  Sudan : 
“If  the  missionary  enterprise  has  this  place  in 
the  thought  of  God,  will  we  not  ask  ourselves 
whether  it  holds  any  corresponding  place  in  our 
lives?  Shall  that  be  second  with  us  which  was 
first  with  God?  Shall  that  for  which  God  gave 
up  His  Son  make  no  appeal  to  us  that  we  should 
give  up  our  sons,  and  that  for  which  Jesus 
Christ  gave  up  His  life  strike  no  such  chord  in 
our  hearts  as  shall  call  upon  us  to  give  up  our 
lives  for  Him?  What  ought  the  individual  life 


CHALLENGE  AND  CONQUEST  I93 

to  think  of  that  of  which  God  thought  so  much? 
If  the  missionary  enterprise  is  first  in  the 
thought  of  God,  ought  it  not  to  be  first  in  our 
own  thoughts  and  lives?  Is  it  the  first  in  our 
lives?  I speak  to  you  men  here  this  evening,  Is 
the  missionary  enterprise  the  first  business  in 
your  life?  Does  it  have  a place  above  your  own 
business  by  which  you  earn  your  living?  Does 
it  have  a place  in  your  affections  beyond  any  of 
your  personal  cares  or  concerns?  If  this  thing 
is  first  with  God,  and  we  believe  in  God,  must 
this  thing  not  be  first  with  us,  God’s  sons  ?” 

The  Cost  of  Conquest. 

If  the  Egyptian  Sudan  is  to  be  won  for  Christ, 
what  will  be  the  cost  of  this  spiritual  conquest? 
“Which  of  you,”  says  Christ,  “desiring  to  build 
a tower,  doth  not  first  sit  down  and  count  the 
cost?”  We  do  well  therefore  to  estimate  the 
price  of  victory  in  this  holy  warfare. 

I.  As  a part  of  the  price  of  victory.  Prayer 
may  he  placed  first.  It  is  to  be  put  first,  both  be- 
cause it  is  the  most  difficult  to  secure  and  be- 
cause it  is  the  most  vital. 

It  is  the  most  difficult  to  secure.  “We  cannot 
pointblank  ask  every  one  to  pray  for  Missions,” 
says  Warneck.  “It  is  much  more  difficult  to  pray 

for  Missions  than  to  give  to  them 

We  can  only  really  pray  for  missions  if  we  ha- 


The  Cost  of 
Conquest. 


Prayer  First. 


13 


194  SORROW  AND  HOPE  OF  THE  SUDAN 


Intelligent 

Prayer. 


ibitually  lead  a life  of  prayer,  and  a life  of  prayer 
can  only  be  led  if  we  have  entered  into  a life  of 

communion  with  God Prayer  for 

missions  is  intercessory  prayer,  and  prayer  for 
oneself  is  doubtless  easier  than  that  for  others, 
intercession  which  advocates  tlie  interests  of 
others  before  the  throne  of  God  with  as  much 
sincerity  and  readiness  as  its  own  interests,  pre- 
supposes not  only  maturity  in  prayer,  but  ma- 
turity in  the  whole  Christian  life,  and  in  particu- 
lar maturity  in  love.  . . . There  is  a third 

condition,  namely  that  I should  know  something 
about  missions.  Many  prayers,  not  only  prayers 
for  missions,  suffer  from  being  so  general  as  to 
be  colorless ; they  are  often  long  prayers,  but 
they  have  no  real  content.” 

Prayer  is  also  the  most  vital  contribution  to  ul- 
timate victory.  This,  of  course,  is  a great  mys- 
tery. We  cannot  understand  how  God  should, 
humanly  speaking,  allow  His  activities  to  be  di- 
rected or  affected  by  prayer.  Yet  this  is  the  clear 
teaching  of  Scripture;  this  is  the  meaning  of 
Christ’s  prayer  life;  this  is  the  experience  of 
God’s  servants  in  all  mission  fields.  Prayer 
makes  a difference. 

Furthermore”,  there  are  some  things  in  the 
missionary  enterprise  that  can  be  wrought  only 
by  prayer  and  there  are  many  things  that  can  be 
wrought  better  by  prayer.  Among  the  important 
objects  of  prayer  in  connection  with  missions  in 


CHALLENGE  AND  CONQUEST 


195 


the  Egyptian  Sudan,  is  the  policy  and  attitude 
of  the  Government  toward  missionary  work  and 
toward  the  people  generally.  Having  pointed  out 
that  Paul’s  injunction  calls  for  prayer  “for  kings 
and  all  that  are  in  high  place,”  Warneck  says, 

“We  are  not  to  pray  that  they  may  forcibly  assist 
in  the  spread  of  Christianity  by  their  earthly 
power,  but  that  under  their  rule  their  subjects, 
their  Christian  subjects  in  particular,  ‘may  lead 
a quiet  and.  peaceable  life.’  Those  in  authority  Rulers, 
are  so  placed  that  they  may  maintain  right,  exer- 
cise justice,  make  for  order  and  security,  punish 
evil-doers,  and  protect  the  righteous;  more  the 
Apostle  does  not  expect  nor  ask  of  them,  nor  do 
we  to-day.  But  what  a service  would  be  ren- 
dered to  missions  even  if  those  in  whose  hands 
lies  the  control  of  the  mission  field  would  carry 
on  righteous  and  peaceful  government,  permit 
the  preaching  of  the  gospel  unhindered,  place  its 
messengers  and  hearers  under  the  protection  of 
the  rights  of  citizenship,  and  so  render  possible  a 
quiet  and  peaceable  life  in  all  piety  and  honesty.” 

To  these  general  remarks  of  Warneck  may  be 
added  more  definite  suggestions  that  prayer  be 
offered  for  Government  officials,  many  of  them 
earnest  Christian  men,  that  their  lives  may  bear 
full  witness  to  their  Christian  profession ; for  the 
formulating  of  Government  piolicy,  frequently  in- 
fluenced by  policies  and  personalities  hundreds 
of  miles  distant  from  the  scene  of  action ; for  the 


196  SORROW  AND  HOPE  OF  THE  SUDAN 

missionaries  in  their  relation  to  the  Government 
that  they  may  give  no  unrighteous  offence,  but 
may  maintain  sympathetic  relations  with  the  Gov- 
ernment and  its  representatives.^ 

Prayer  should  also  be  offered  up  in  behalf  of 
the  health  of  the  workers,  foreign  and  native.  In 
some  fields,  health  may  not  be  a serious  problem. 
In  the  Sudan  it  is  of  great  importance,  involving 
anxiety,  large  expenditures  and  a far  reaching 
effect  upon  the  work. 

Prayer  is  needed  for  the  guidance  of  the  mis- 
Pray  for  sionaries  in  important  decisions  of  missionary 
These  Things,  work  in  the  Sudan  is  new ; the  Mis- 

sion is  young ; work  in  Egypt  affords  no  satisfac- 
tory analogy.  The  Mission  is  daily  formulating 
the  missionary  policy  of  the  future ; how  greatly 
do  the  missionaries  need  prayer! 

Prayer  should  also  be  offered  for  the  mission- 
ary and  his  message.  Such  prayer  is  always  nec- 
essary to  vitalize  the  preaching  of  the  Word,  but 
it  is  doubly  needed  in  the  Sudan  where  the  relig- 
ious conceptions  of  the  black  man  have  not  yet 
been  studied  with  accuracy  and  where  the  for- 
eigner’s mastery  of  the  Sudanese  languages  is 
still  very  imperfect. 

Prayer  stands  first  among  the  conditions  re- 
quiring to  be  fulfilled  in  the  Christian  conquest 
of  the  Sudan.  The  enterprise  needs  men  and 

*In  this  connection,  the  report  of  Lord  Cromer  upon  mis- 
sionary work  in  the  Sudan  Is  an  interesting  study.  See 
Appendix  VIII. 


CHALLENGE  AND  CONQUEST 


197 


women  who  will  live  Christ.  And  Christ  had  a 
two-fold  life ; there  was  His  day  life  of  service 
and  work;  but  there  was  also  His  night  life  of 
prayer  and  intercession.  Many  are  those  who 
call  themselves  His  followers,  who  have  never 
followed  Him  in  His  night  life  of  prayer.  Prayer 
in  America  is  needed  to  make  things  different 
in  the  Sudan. 

2.  Another  price  that  must  be  paid  for  the  con- 
quest of  the  Sudan  to  Christ  is  thte  Consecration 
of  Wealth  in  Christian  Stewardship.  It  has  been 
stated  that  the  Scriptures  give  a larger  place  to 
the  discussion  of  matters  relating  to  wealth  than 
to  any  other  single  subject.  Was  it  because  un- 
consecrated wealth  has  been  at  the  root  of  the 
greatest  and  the  most  prevailing  sins  ? Or  was  it 
because  consecrated  wealth  could  enter  so  largely 
into  the  service  of  Christ’s  kingdom? 

Missionary  work  in  the  Sudan  has  hitherto 
proved  to  be  expensive.  This  means  that  wealth 
bears  a peculiar  relation  to  missionary  effort  in 
the  Sudan.  This  is  not  the  case,  to  the  same 
degree,  in  all  lands.  There  are  heavy  expenses 
in  the  Sudan  due  to  the  transportation  of  goods 
under  difficult  circumstances  and  therefore  at 
high  rates.  There  are  greater  expenses  involved 
in  missionary  travel  because  more  frequent  fur- 
loughs are  made  imperative  by  climatic  condi- 
tions. There  is  increased  cost  in  having  to  pro- 


Christian 

Stewardship. 


Need  for 
Money. 


198  SORROW  AND  HOPE  OF  THE  SUDAN 


Service  by 
Money. 


Tithe  the 
Minimum. 


vide  everything  in  regions  to  which  not  even  the 
advance  guards  of  civilization  have  reached. 
There  are  unavoidable  losses  of  time,  money,  and 
effort,  in  making  experiments  to  discover  what 
will  best  befit  Sudanese  conditions  whether  for 
building  material  or  for  style  of  residence,  for 
industrial  occupations  or  fbr  agricultural  de- 
velopment, for  river  navigation  or  for  language 
study. 

All  of  this,  however,  is  not  an  argument  against 
such  missionary  work.  Rather  is  it  a matter  for 
thanksgiving  that  the  material  things  of  life  can 
he  made  to  thus  serve  a spiritual  Kingdom  and 
that  it  is  possible  to  relieve  strain  and  safeguard 
health  and  prolong  life  by  means  of  money.  A 
more  deplorable  situation  would  be  where  money 
could  render  no  such  helpful  service.  And  is  it 
not  little  enough  that  those  who  cannot  go  to  the 
front  should  lessen  the  hardships  of  those  who 
do,  by  ministering  along  material  lines?  These, 
then,  are  some  of  the  reasons  why  a part  of  the 
cost  of  conquest  is  the  consecration  of  wealth 
through  Christian  stewardship. 

Only  in  a very  limited  way  as  yet  have  those 
conditions  of  Christian  stewardship  been  fulfilled 
on  which  depends  the  Christian  conquest  of  the 
non-iChristian  world  and  of  the  Egyptian  Sudan. 
In  Old  Testament  days,  the  law  of  the  tithe  was 
enacted.  Its  authority  still  abides  as  a minimum 
measure  of  giving  for  the  rank  and  file.  But  if 


CHALLENGE  AND  CONQUEST 


199 


the  method  be  the  tithe,  let  the  motive  be  Cal- 
vary. “The  love  of  Christ  constraineth,”  says 
Paul.  To  Avhat?  To  give  a tithe?  No,  not 
merely  that;  but  this:  “We  thus  judge  that  One 

died  for  all that  they  that  live 

should  no  longer  live  unto  themselves,  but  unto 
Him.”  Apply  this  great  truth.  Here  are  two 
men.  The  one  has  for  his  distinct  gift,  the  gift 
of  preaching,  of  teaching.  The  other  has  the  gift 
of  business,  of  money-making.  The  one  gives  his 
life  to  become  a herald  of  the  Cross,  a mission- 
ary. The  other  gives  his  life  to  a business  career. 
Both  must  live;  both  must  have  food  and  cloth- 
ing: the  missionary  and  the  business  man.  If 
each  has  a family,  the  family  of  each  must  be  pro- 
vided for : the  family  of  the  business  man  and  the 
family  of  the  missionary.  Doubtless  each  should 
make  a reasonable  provision  against  the  needs  of 
old  age:  the  business  man  and  the  missionary 
alike.  And  now  should  not  the  entire  output  of 
life  be,  in  each  case,  for  the  Kingdom  of  God : 
with  the  business  man  as  with  the  missionary, — 
“that  they  that  live  should  no  longer  live  unto 
themselves,  but  unto  Him  zvho  for  their  sakes 
died.”  This  is  what  is  meant  by  “being  in  busi- 
ness for  the  Lord.”  Of  course,  the  business  man 
will  have  to  decide  in  the  presence  of  his  Lord  at 
the  end  of  every  successful  business  venture 
whether  he  should  minister  at  once  to  the  needs 
of  the  Kingdom  with  the  full  measure  of  his  pro- 


Llfe. 


200 


SORROW  AND  HOPE  OF  THE  SUDAN 


fits,  or  whether  he  shall  reinvest  those  earnings 
which  lie  beyond  the  tithe  and  thus  gain  still 
greater  earnings  for  his  Lord.  But  the  ultimate 
aim,  the  final  object  of  all  these  increased  earn- 
ings is  to  serve  the  Kingdom  of  Christ.  Are  any 
in  business  thus  for  their  Lord?  Thank  God, 
there  are  such,  and  these  hold  a place  of  equal 
honor  with  him  who  goes  to  the  front,  for  theirs 
is  a like  consecration. 


Life. 


Qualifications 
of  a Mission- 
ary. 


3.  The  Giving  of  Life  is  necessary  to  com- 
plete the  price  of  victory  and  to  meet  the  cost  of 
conquest.  In  the  parable  ^ of  our  Lord,  “the 
good  seed”  is  said  to  represent  “the  sons  of  the 
kingdom.”  Now  it  is  manifest  that  unless  the 
seed  be  sown  in  new  fields,  these  fields  can  never 
be  brought  under  cultivation.  Intensive  cultiva- 
tion in  one  field  can  never  of  itself  extend  the  har- 
vest to  other  fields.  The  seed  must  be  sown  in 
these  new  areas.  Therefore  some  must  go  and 
cast  their  lives  into  the  great  regions  beyond. 
This  should  be  the  ambition  of  each  life : to  be 
sown  where  there  is  no  other  “good  seed.” 

But,  what  particular  qualifications  does  the 
Sudan  field  seem  to  call  for? 

Personality  and  leadership  are  desirable  qualifi- 
cations for  a missionary  to  the  black  peoples. 
This  race  responds  quickly  to  leadership.  Their 
tribal  form  of  government,  their  methods  of  se- 
lecting a chief,  suggest  their  readiness  to  fol- 


>Matt.  13  : 38. 


Sudanese  Types. 

Nuer  Fisherman,  Arab  Children.  Shilluk  Warrior. 

Patients  at  Doleib  Hill  Dispensary. 


CHALLENGE  AND  CONQUEST 


201 


low  strong  leadership.  In  some  countries,  too, 
missionary  work  i?  of  an  institutional  character; 
the  school,  the  hospital,  the  ecclesiastical  organi- 
zation exert  the  chief  influence  here;  the  indi- 
viduality of  the  missionary  is  not  so  conspicuous. 

But  with  the  black  man  of  the  Sudan,  life  is  al-  Leadership, 
together  in  terms  of  personal  relationships  and, 
other  things  being  equal,  he  to  whom  God  has 
given  a strong  personality  may  maJke  the  pro- 
founder impression.  But  it  must  be  a personality 
through  which  love  shines  radiantly.  The  pagan 
races  of  Southern  Sudan  are,  for  the  most  part, 
glad  and  happy,  smiling  and  merry,  as  the  blacks 
so  often  are.  A strong,  hopeful  and  loving 
personality  will  therefore  appeal  to  them  power- 
fully. 

Culture  is  also  a requisite.  Quite  misleading, 
although  very  prevalent,  are  the  conceptions 
which  would  assign  the  crudest  to  pagan  mission 
fields,  and  the  more  gifted  to  the  more  civilized 
sections  of  the  world.  Two  obvious  reasons  call 
for  culture  in  the  missionary  who  goes  to  the  Su- 
dan : where  culture  is  most  conspicuously  absent, 
there  does  Christianity  need  most  to  show  forth 
the  power  of  true  culture;  furthermore,  condi- 
tions of  life  in  Southern  Sudan  tempt  so  greatly 
to  carelessness  in  habits  and  manners  that  only  a 
special  emphasis  upon  culture  can  maintain  in  an 
isolated  station  the  standards  necessary  to  a 
projjer  social  life. 


202 


SORROW  AND  HOPE  OF  THE  SUDAN 


Health. 


Even  Temper. 


Adaptability. 


Health  requirements  must  also  be  satisfied. 
These  are  usually  the  subject  for  a general  medi- 
cal examination,  but  nothing  more  than  general 
health  and  vigor  have  been  required  hitherto. 
Much  more  important  is  it  to  have  that  proper 
regard  for  rules  which  safeguard  health ; for  care- 
ful habits  count  for  much  more  in  resisting  dis- 
ease than  does  natural  robustness. 

An  unruffled  temper  and  an  even  disposition 
are  among  the  most  important  requirements  for 
successful  missionary  service  in  the  Sudan.  The 
“Sudan  temper”  is  a climatic  influence  which  is 
supposed  to  be  the  undoing  of  all  but  the  most 
kindly  disposed.  Gordon  once  declared  that  no 
white  man  under  forty  years  of  age  should  be  al- 
lowed in  the  Sudan.  After  that  age,  he  thought 
there  might  be  the  poise  and  self-control  that  life 
in  the  Sudan  seems  to  require.  Without  the 
grace  of  kindliness  and  geniality,  the  missionary 
is  likely  to  first  become  disgusted  with  the  natives, 
then  with  his  fellow-missionaries  and  lastly  with 
himself.  A sense  of  justice  is  not  sufficient ; there 
must  be  a genial  disposition,  for  as  an  Indian  mis- 
sionary once  remarked,  “The  quarrels  of  mission- 
aries are  always  on  principle.” 

Adaptability  to  all  sorts  of  conditions  and  situ- 
ations may  seem  like  asking  too  much,  but  in  so 
unsettled  and  undeveloped  a field  as  the  Egyptian 
Sudan,  it  is  a most  valuable  qualification.  Many 
are  the  occasions,  even  during  the  past  decade  and 


CHALLENGE  AND  CONQUEST 


203 


a half,  when  the  success  of  the  work  has  been 
safeguarded  alone  through  the  self-denying  grace 
of  the  missionaries  in  adapting  themselves  to  new 
conditions  arising  in  this  land  of  uncertainty,  the 
Egyptian  Sudan.  And  still  there  is  need  of  men 
and  women  with  infinite  adaptability  who  in  spite 
of  difficulties  and  hindrances  will  find  a way  to 
success. 

The  need  for  courage  has  perhaps  been  already 
implied,  but  it  deserves  emphasis.  Before  the  Su- 
dan will  be  evangelized,  there  will  need  to  be  dis- 
plays of  courage,  physical  and  moral,  that  shall 
stir  the  Church.  There  are  dangers  to  be  braved 
in  exploration  and  itineration.  There  are  diffi- 
cult situations  to  be  solved  in  dealing  with  the  na- 
tives. Not  rashness,  but  courage  will  alone  solve 
these  problems. 

Last  but  supreme,  is  the  qualification  of  spir- 
ituality. How  hopeless  is  the  condition  of  the  un- 
spiritual missionary ! The  standards  of  Hinduism 
and  Islam  are  high  in  this  respect,  though  false. 
A prayerless  life  is  incomprehensible  to  these 
non-Christians.  No  less  so  is  it  with  the  blacks 
of  the  Sudan.  How  also  shall  this  missionary’s 
own  life  be  sustained?  “The  new  missionary,” 
says  Robert  E.  Speer,  “joins  some  little  company 
of  men  and  women  who  are  already  under  the 
fullest  strain.  He  dare  not  draw  on  them  for  spir- 
itual life.  There  is  none  in  the  surrounding  hope- 
less lifeless  people.  If  he  has  no  springs  in  him. 


Courage. 


Spirituality. 


204  SORROW  AND  HOPE  OF  THE  SUDAN 


where  the  Living  Water  is  flowing,  woe  to  him! 
Can  he  give  to  others,  if  his  own  supply  is  scant  ?” 

Better  a spiritual  man,  even  though  :he  be  a phy- 
sical wreck ! Such  a man  can  at  least  go  out  and 
die,  and  his  death  will  be  like  Cox’s  or  Martyn’s 
or  Lull’s,  a clarion  call  to  service.  Such  a man 
carries  with  him  a sense  of  God’s  presence.  A 
spiritual  atmosphere  seems  to  gather  about  his 
life.  The  very  pagan  knows  that  he  is  “a  man  of 
God.”  Sir  John  Lawrence,  the  Christian  and  mil- 
itary hero  of  the  Punjab,  was  once  asked  : “What 
are  your  methods  by  which  you  accomplish  such 
strange  and  wonderful  results?”  “ It  is  not  our 
methods,”  was  the  quick  reply,  “but  our  men.” 

Prayer,  Money,  Life,  these  three  measure  the 

These  Three,  ^ ^ ^ 

but  the  Great-  cost  of  conquest.  But  the  greatest  of  these  is  life, 
for  it  includes  the  other  two.  Is  the  price  too 
great  to  pay  for  carrying  the  Gospel  to  this 
Land  of  the  Blacks? 

A boat  is  floating  silently  down  the  Sobat 

The  Appeal  of  River.  The  high  grass  parts  on  the  river  bank 
and  there  rises  up  suddenly  a tall  black  figure. 
See  him  silhouetted  against  the  sky, — a spear  in 
one  hand,  a club  in  the  other.  Wonderingly,  he 
watches  the  boat  and  gazes  at  the  white  faces  on 
board.  These  men  hold  in  their  possession  the 
Gospel  of  eternal  life ; they  hold  the  message  of 
salvation.  Across  just  a few  hundred  feet  of 
water  is  that  which  spells  life  eternal,  but  the  man 


CHALLENGE  AND  CONQUEST 


205 


on  the  bank  does  not  know  it.  He  stands  there 
watching  the  boat  for  a few  fleeting  moments, 
then  sinks  down  again.  The  grass  closes  upon 
him  and  waves  indifferently  with  the  soft  evening 
breeze.  The  man  is  gone;  he  has  gone  back  to 
his  little  tukl  and  to  his  life  of  paganism.  It  is 
the  nearest  that  he  ever  came  to  the  Gospel  mes- 
sage. It  was  his  only  chance.  Is  it  fair?  Yet  he 
is  only  a type.  Hundreds  of  thousands  do  not 
get  even  that  near  to  life. 

Again,  the  train  swings  around  a sharp  curve. 
The  mountainous  ranges  of  the  Red  Sea  district 
have  converted  the  stereotyped  level  prairies  of 
the  Sudan  into  a hilly  country.  All  about  is  the 
thorny  mimosa  and  scant  grazing  land,  fading 
away  in  the  distance  into  dreary  stretches  of  des- 
ert land.  Life  here  must  be  hard.  The  sandy 
soil  is  unresponsive  to  cultivation.  The  heavens 
are  as  brass.  The  air  is  like  the  blast  of  a fiery 
furnace.  Just  for  a moment  do  you  see  any  signs 
of  life.  As  it  happens,  this  is  what  you  see : an 
Arab,  bronzed  by  the  sun,  matching  in  color  the 
brown  sand  about  him;  his  rough  woven  cloak 
serves  as  a carpet  where  he  kneels.  His  lips 
move  in  the  “opening”  prayer  which  more  than 
200,000,000  Moslems  know  by  heart : “El  hamdu 
lillahi  Rab  el  ’alamin,”  “Praise  be  to  God  the 
Lord  of  all  the  worlds.”  This  is  no  prayer  of  a 
Pharisee  on  the  street  corner,  for  he  is  here  in  the 
desert  alone  and  the  train  breaks  in  upon  his 


2o6  sorrow  and  hope  of  the  SUDAN 


Livingstone, 
Gordon, 
CHRI8T  gave 
Life. 


prayer  unexpectedly.  Through  the  car  window 
the  follower  of  Mohammed  gets  a glimpse  of  the 
white  face  of  a follower  of  Christ.  That  is  all. 
There  is  no  stopping  place  for  the  train  in  all  this 
region.  That  is  the  nearest  this  son  of  the  desert 
will  come  to  the  Gospel  message.  Is  it  fair? 

Prayer,  money,  life — the  greatest  of  these  is 
life!  Would  life  seem  wasted,  if  laid  down  for 
Africa  and  the  Land  of  the  Blacks?  Living- 
stone didn’t  seem  to  think  so,  when  he  wrote  in 
his  diary  on  the  next  to  his  last  birthday:  “My 
Jesus,  my  King,  my  Life,  my  all.  I again  dedi- 
cate my  whole  self  to  Thee.  Accept  me.  And 
grant,  O Gracious  Father,  that  ere  this  year  is 
gone  I may  finish  my  work.”  Gordon  did  not 
seem  to  think  so  when  he  wrote,  “I  declare  sol- 
emnly that  I would  give  my  life  willingly  to  save 
the  sufferings  of  these  people.”  Christ  did  not 
seem  to  think  so,  when  He  said  to  His  disciples, 
“I  am  the  good  Shepherd:  the  good  shepherd 

layeth  down  his  life  for  the  sheep I 

lay  down  my  life No  one  taketh  it 

away  from  me,  but  I lay  it  down  of  myself.” 


APPENDIXES 


APPENDIX 


209 


APPENDIX  I 

STATISTICS  OF  THE  “AMERICAN  MISSION”  (UNITED 
PRESBYTERIAN),  IN  THE  EGYPTIAN  SUDAN. 

JANUARY  I,  1912. 

Ordained  Missionaries  5 

Laymen  2 

Medical  Missionaries  (Men)  2 

Women  Missionaries,  Unmarried  3 

Women  Missionaries,  Wives 6 

Foreign  Missionaries  under  regular  ap- 
pointment   18 

Native  Ordained  Minister  i 

Teachers  13 

Total  Native  Workers  14 


Total  Foreign  and  Native  Workers  32 

Main  Stations  4 

Organized  Congregation  i 

Preaching  Stations  .... 

Received  by  Profession 

Total  Membership  163 

Primary  Schools  6 

Industrial  School  i 

Total  Number  of  Schools ^ 

Pupils  in  Primary  Schools 586 

Pupils  in  Industrial  School 14 

Total  Number  of  Pupils 600 

Dispensaries  or  Clinics 2 


14 


0\  VO 


210 


APPENDIX 


Number  of  patients  treated — Khartum. . .2565 

Doleib  Hill. 9428 

11.993 

Number  of  village  visits  27 

Number  of  operations — Doleib  Hill 24 

Number  of  villages  visited 7 

Total  receipts $900.28 

Expended  by  the  People  for  all  Purposes : 

Church  contributions $957-36 

Educational 1,623.24 

Medical  900.28 


Total $3,480.88 


APPENDIX 


2II 


APPENDIX  II 

STATISTICS  OF  THE  “cHURCH  MISSIONARY 
SOCIETY.” 


1911- 

-1912 

Atbara 

Total 

Northern 

Sudan 

Malek 

3 

d 

Total  Southern 
Sudan 

Grand 

Total 

Khartum 

jomdurman 

Foreign  Missionaries  : 

Total 

1 

4 

1 

6 

4 

2 

6 

12 

Ordained  Men 

* 

3 

2 

5 

5 

Medical  Men 

1 

1 

1 

Other  Laymen 

1 

1 

Unmarried  Women 

1 

3 

1 

5 

Wives 

Female  Native  Chris- 

tian  Lay  Agents 

4 

3 

2 

9 

9 

Native  Communicants 

1 

1 

2 

2 

Baptized  Native  Chris- 

tian  Adherents 

4 

3 

2 

9 

9 

Baptisms  During  Year 

Schools 

1 

1 

1 

3 

3 

Scholars : Total 

97 

50 

33 

180 

180 

Boys 

Girls 

97 

50 

33 

180 

180 

♦The  work  is  supervised  by  Bishop  LI.  H.  Gwynne. 


The  following  items  of  information  are  gleaned 
from  The  Church  Missionary  Society  Gazette,  of 
March  i,  1913: 

Malek : 

The  Rev.  A.  Shaw  in  charge.  Daily  classes  of 
thirty  boys  are  learning  to  read  the  Gospel  fluently. 
Lau : 

The  Rev.  C.  A.  Wilson  in  charge.  Lau  is  the 
main  settlement  of  the  Cic  Jieng  and  is  in  center  of 
comparatively  large  population.  Dispensary  work 


212 


APPENDIX 


is  winning  confidence  of  people.  Over  4,000  people 
were  treated.  Two  reading  classes  are  held. 

The  Azmdi  People: 

Call  has  come  to  start  work  among  these  peo- 
ple, to  the  southwest  of  Malek.  The  Revs.  A.  Shaw 
and  K.  E.  Hlamilton  are  exploring  in  this  territory. 

New  Recruits: 

There  sailed  in  November,  1912,  the  Rev.  E. 
C.  Gore  and  Mr.  G.  P.  Thomas. 


APPENDIX 


213 


APPENDIX  III 


METEOROLOGICAL  NOTES,  I9IO-I9II  (GORDON  COL- 
LEGE, KHARTUM.) 

Temperature,  Degrees  Fahrenheit. 


1910-11 

Month 

Highest 

g 

e 

B 

c 

Lowest  B 

Highest  g 

p 

B 

c 

Lowest  B 

Mean 

Prevailing 

Wind 

Rain 

Inches 

July 

110.1 

93.2 

83.2 

68.0 

90.0 

s.s.w. 

1.49 

August 

104.9 

87.6 

81.6 

69.2 

88.2 

s.s.w. 

0.57 

September 

106.7 

91.6 

81.6 

68.8 

88.2 

s.s.w. 

0.85 

October 

108.5 

91.0 

81.0 

70.4 

89.0 

N.N.E. 

0.00 

November 

101.3 

80.0 

72.4 

56.6 

79.8 

N.N.W. 

0.00 

December 

97.8 

76.1 

66.6 

60.4 

71.6 

N.N.E. 

0.00 

January 

102.4 

68.0 

67.8 

46.6 

74.6 

N.N.E. 

0.00 

February 

105.8 

74.4 

77.9 

45.8 

72.0 

N.N.E. 

0.00 

March 

104.6 

84.2 

73.8 

55.2 

79.2 

N.N.E. 

0.00 

April 

113.5 

85.6 

84.4 

57.2 

86.2 

N.N.E. 

0.00 

May 

113.2 

100.2 

85.1 

68.4 

90.4 

N.E. 

0.27 

June 

114.4 

103.6 

87.8 

70.2 

92.4 

S.W. 

0.00 

214 


APPENDIX 


APPENDIX  IV 

CLIMATIC  CONDITIONS  AT  DOLEIB  HILL. 

The  following  statement  concerning  climatic  con- 
ditions on  the  lower  Sobat  was  prepared  by  Dr.  H.  R. 
Magill,  after  careful  observations  made  at  Doleib  Hill, 
during  the  year  1905 : 

“At  present,  the  only  known  source  of  danger  is 
the  malaria  bearing  mosquito,  but  with  suitable  build- 
ings and  the  exercise  of  common  sense,  this  danger  can 
in  a large  measure  be  avoided.  If  the  experience  of  the 
last  fourteen  months  can  be  taken  as  a fair  index  of  our 
future  health  conditions,  I would  say  that  this  climate 
is  delightful  and  much  more  healthful  than  many  places 
not  a hundred  miles  away  from  my  Philadelphia  and 
New  England  readers.  With  the  exception  of  Mrs.  Mc- 
Laughlin, to  whose  serious  illness  in  January,  1905,  ref- 
erence was  made  in  the  last  report,  each  member  of 
the  missionary  circle  enjoyed  at  least  fair  health  during 
the  year  ending  December  31,  1905.  In  the  really  very 
mild  sicknesses  brought  to  my  attention,  upon  one  occa- 
sion only  did  I find  any  suggestion  of  malaria,  although 
signs  of  this  important  disease  have  always  been  care- 
fully sought  for.  From  among  the  natives,  however,  a 
good  number  of  malarial  patients  appeared. 

“It  is  very  commonly  believed  that  a country  only 
600  or  650  miles  away  from  the  equator  must  necessarily 
have  an  intolerably  hot  climate.  Allow  me  to  state  most 
emphatically  that  such  is  not  the  case  in  our  district.  We 
suffered  much  less  from  heat  in  the  whole  year  than  the 
people  of  Boston  and  vicinity  usually  do  in  one  summer 
month.  In  fact,  the  cold  occasioned  much  more  discom- 


APPENDIX 


215 


fort  than  the  heat.  The  following  table  will  be  of  in- 
terest: 


1905 

Mean 

Max. 

Mean 

Min. 

Mean 

Average 

Mean 

Daily 

Variation 

Rainfall 
in  Inches 

Rainy 

Days 

January 

94.T»P. 

62.2'>P. 

78.3»F. 

32.5»F. 

None 

None 

February 

99.3 

67.4 

83.3 

31.9 

None 

None 

March 

104.4 

72.3 

88.3 

32.1 

None 

None 

April 

104.0 

73.9 

88.9 

30.1 

.04 

1. 

May 

99.0 

73.9 

86.4 

25.1 

3.6 

9. 

June 

92.0 

69.9 

80.9 

22.1 

3.24 

12. 

July 

91.3 

70.5 

80.9 

20.8 

4.3 

10. 

August 

90.0 

69.4 

79.7 

20.6 

5.2 

14. 

September 

92.8 

69.4 

81.1 

23.4 

6. 

11. 

October 

96.6 

68.9 

82.7 

27.7 

1.9 

8. 

November 

102.1 

67.6 

84.9 

34.5 

2.7 

5. 

December 

97.3 

62.2 

79.7 

82.9 

35.1 

None 

26.98 

None 

70. 

The  figures  were  obtained  under  proper  conditions 
from  instruments  thoroughly  tested  at  the  Government 
Observatory,  Helwan.  The  total  rainfall  of  27  inches 
is  below  the  average. 

“But  these  figures  would  convey  only  half  the  truth 
if  I failed  to  speak  of  the  beneficent  effects  of  the  cool 
winds,  which  rarely  fail  us  for  more  than  half  an  hour 
at  a time.  The  wind  follows  a law  from  which  there  is 
very  little  variation.  About  sunrise,  it  begins  gradually 
to  increase  its  force  until  it  reaches  its  full  strength  be- 
tween 8 and  9 A.  M.,  then  it  continues  blowing  steadily 
until  the  sun  has  passed  the  zenith,  after  which  it  sinks 
down  as  gradually  as  it  rose.  From  3 P.  M.  to  5 P.  M. 
the  breeze  is  gentle ; but  as  the  sun  approaches  the  hori- 
zon it  grows  stronger  and  cooler;  and  at  8 P.  M.  it  has 
about  one  half  the  force  it  had  at  8 A.  M.  Before  mid- 
night the  breeze  again  becomes  gentle,  but  very  cool  and 
refreshing,  and  continues  so  until  the  dawning  of  a new 
day  arouses  it  to  renewed  activity.  Thank  God  for  the 


2i6 


APPENDIX 


winds ! Because  of  them,  we  have  no  discomfort  from 
the  heat,  and  a temperature  of  lOO  degrees  in  the  shade 
seems  just  right. 

“As  you  know,  our  year  has  two  seasons  only,  the 
wet  and  the  dry.  The  dry  season  begins  in  November 
and  ends  in  May.  During  this  period  the  prevailing 
winds  are  northerly,  there  is  no  rain,  the  rivers  fall,  the 
swamps  and  khors  dry  up,  and  mosquitoes  practically 
disappear  from  Doleib  Hill  and  its  vicinity,  although 
they  persist  in  great  numbers  along  the  White  Nile. 
Early  in  May,  the  south  and  southeasterly  rain-bearing 
winds  begin  to  blow,  and,  before  the  month  has  ended, 
the  rainy  season  is  in  full  blast.  The  rains  of  May  and 
June  are  quickly  absorbed  by  the  thirsty  ground,  and 
there  are  few  breeding  places  for  mosquitoes;  but  in 
July,  pools  form  in  the  low  places  after  the  heavy 
rains,  and  remain  long  enough  to  permit  mosquitoes  to 
breed  in  great  numbers,  and  from  this  time  until  the 
middle  of  October,  it  is  unwise  to  be  out  after  sunset, 
or  to  sleep  without  a mosquito  net. 

“From  this  brief  statement,  it  will  be  seen,  that  dur- 
ing five  and  a half  months  of  the  year  (from  the  first 
of  December  to  the  middle  of  May),  there  are  practic- 
ally no  mosquitoes  in  this  vicinity;  that  there  are  three 
months  (from  the  middle  of  May  to  the  first  of  July, 
and  from  the  middle  of  October  to  the  first  of  Decem- 
ber) in  which  mosquitoes  are  not  troublesome;  and  that 
there  are  three  and  a half  months  (from  the  first  of 
July  to  the  middle  of  October)  during  which  mosquitoes 
are  a dangerous  pest. 

“Our  water  supply  (the  Sobat)  is  excellent  and  un- 
failing. It  is  more  palatable  than  the  water  of  the  White 
Nile  or  the  water  of  the  Zeraf.  It  is  also  free  from  dis- 
ease-producing micro-organisms,  at  least  I have  seen 
no  diseases  which  could  be  numbered  among  the  water- 


APPENDIX 


217 


born.  The  Shilluks  drink  right  out  of  the  river  and  the 
khors. 

“My  present  opinion  is,  as  you  see,  a decidedly  fa- 
vorable one,  although  I came  here  feeling  sure  that  the 
climate  must  be  as  described  by  so  many  travelers.  I 
trust  that  this  statement  may  prevent  the  friends  of  Su- 
dan missionaries  from  worrying  about  our  health.  The 
climate  seems  good,  and  life  and  property  are  much  safer 
than  in  any  town  of  over  30,000  inhabitants  in  any  of 
the  so-called  Christian  countries.” 


2i8 


APPENDIX 


APPENDIX  V 

ETHNOLOGY  OF  THE  SUDAN. 

Crowfoot  divides  the  population  of  the  Egyptian 
Sudan  into  four  main  divisions,  besides  a number  of 
sub-divisions,  as  follows : 

I.  Negroes: 

1.  The  Swamp  Negroes:  Shilluk,  Shuli,  Bari,  Jur, 

Nuer,  Dinka,  Anuak,  etc. 

2.  The  Iron-Working  Negroes : Bongo,  Mittu, 

Golo,  Sheri,  Madi,  Kreich,  etc. 

3.  The  A-Zande  or  Nyam  Nyam. 

4.  The  Latuka. 

II.  Nubas: 

I.  The  Barabra:  natives  of  Dongola,  Mahas,  Suk- 
kot,  Haifa. 

III.  Begas: 

1.  Abada. 

2.  Besharin. 

3.  Amarar. 

4.  Hadendoa. 

5.  Halenga. 

6.  Beni  Amer. 

7.  Habab. 

IV.  Arabs. 

Diedrich  Westermann,  out  of  his  encyclopaedic  lin- 
guistic knowledge,  proves  the  existence  of  a great  family 
of  Sudan  Languages,  “which  extend  from  the  Red  Sea 
and  Abyssinia  through  the  whole  Continent  to  the  At- 
lantic Ocean,  from  the  northern  Cameroons  to  Sene- 


APPENDIX 


219 


gambia.”  This  Sudan  Language  System  breaks  into 
three  groups : the  Eastern,  the  Central  and  the  Western. 
The  Nilotic  Languages  naturally  are  identified  with  the 
Eastern  group  and  divide  into  (i)  the  Niloto-Hamitic 
languages  of  British  and  German  East  Africa;  and  (2) 
the  Niloto-Sudanic  Languages,  which  he  again  divides 
into:  (a)  The  High  Nilotic  Group,  comprising  Mittu, 
Madi,  Madi-Kaya,  Abo-Kaya,  Abaka,  Luba,  Wira, 
Lendu,  and  Moru ; (b)  the  Middle  Nilotic  Group,  com- 
prising the  Shilluk  cluster  of  languages ; and  (c)  the 
Low  Nilotic  Group,  comprising  Dinka  and  Nuer. 


220 


APPENDIX 


APPENDIX  VI 

SHILLUK  RELIGIOUS  CEREMONY. 

Professor  Westermann  gives  the  following  account 
of  the  ceremon}-  foUowed  in  invoking  health  for  a sick 
man,  beginning  with  the  onl}’  prayer  to  Jwok  which  he 
discovered  among  the  Shilluks : 

“I  implore  thee,  thou  God,  I pray  to  thee  during 
the  night  How  are  all  people  kept  by  thee  all  da3'S ! 
And  thou  walkest  in  the  midst  of  the  (high)  grass,  I 
walk  with  thee;  when  I sleep  in  the  house,  I sleep  with 
thee!  To  thee  I pray  for  food,  and  thou  givest  it  to 
the  people;  and  water  to  drink;  and  the  soul  is  kept 
(alive)  by  thee  There  is  no  one  above  thee,  thou  God. 
Thou  becamest  the  grandfather  of  Xj-ikango;  it  is  thou 
(Nyikango)  who  walkest  \^-ith  (^od;  thou  becamest  the 
grandfather  (of  man),  and  thy  son  Dak.  If  a famine 
comes,  is  it  not  given  by  thee?  So  as  this  cow  stands 
here,  is  it  not  thus ; if  she  dies,  does  her  blood  not  go  to 
thee?  Thou  God,  to  whom  shall  we  praj-,  is  it  not  to 
thee?  Thou  God,  and  thou  who  becamest  N3*ikango, 
and  thy  son  Dak ! But  the  soul  (of  man),  is  it  not  thine 
own?  It  is  thou  who  liftest  up  (the  sick).” 

This  is  all;  and  the  cow  is  speared;  and  the  con- 
tents of  her  stomach  are  taken  out,  and  are  thrown  on 
the  bod3'  of  the  man  who  is  sick  (“is  with  God”)  ; and 
water  is  poured  on  his  body.  And  one  ear  of  the  cow  is 
cut  off ; it  is  cut  into  strips ; these  are  tied  together  and 
the  whole  is  tied  arotmd  the  leg  (of  the  sick  one).  And 
the  right  foreleg  (of  the  cow)  is  cut  off,  and  it  is  cook- 
ed at  once ; the  people  are  not  allowed  to  taste  it  They 
make  a little  broth  out  of  it;  that  is  poured  on  the 
groimd;  it  is  the  thing  (propert3  ) of  God. 


APPENDIX 


221 


APPENDIX  VII 

SHILLUK  FOLKLORE. 

The  following  animal  story,  song  and  riddles  are 
quoted  from  Professor  Westermann’s  “The  Shilluk  Peo- 
ple; Their  Language  and  Folklore”: 

The  Camel  and  the  Donkey. 

Somebody  had  a camel  and  also  a donkey ; they  used 
to  carry  goods  every  day,  but  they  got  nothing  to  eat, 
so  they  were  very  thin.  One  day  the  camel  said,  “Dear 
me!”  Again  he  said,  “Donkey!”  The  donkey  replied, 
“Eh?”  The  camel  said,  “We  are  going  to  die!”  “So  it 
is,”  replied  the  donkey,  “we  are  going  to  die.”  The 
camel  said,  “Suppose  we  run  away,  would  you  consent?” 
The  donkey  replied,  “Yes,  I would  consent!”  Then  he 
said,  “Let  us  flee !” 

And  they  went  traveling.  They  arrived  in  a very 
distant  place ; there  they  saw  an  island  in  the  middle  of 
a river.  There  was  much  grass.  And  they  said,  “How 
shall  we  get  there?”  The  donkey  confessed,  “I  do  not 
know!”  But  the  camel  said,  “We  will  swim.”  The 
donkey  asked,  “Shall  we  not  be  drowned?”  “No,”  said 
the  camel,  “we  shall  not  be  drowned.”  (Here  follows 
some  camel-talk.)  He  said  again  “God  is  great!  We 
shall  arrive  safely.”  They  went  into  the  river;  the 
donkey  went  behind  the  camel.  And  they  swam. 

When  they  came  to  the  bank,  they  got  out  of  the 
water.  They  were  very  glad;  there  were  no  men  on  the 
island.  They  ate  and  then  lay  down ; the  next  day  they 
grazed  again  (the  whole  day),  and  when  the  night  came, 
they  lay  down.  Thus  they  did  every  day.  The  donkey 
and  the  camel  became  fat:  their  bellies  became  full. 


222 


APPENDIX 


They  used  to  drink  water  in  the  river;  and  from  there 
returned  to  grazing. 

One  day  the  donkey  said  to  the  camel ; “Friend !” 
He  replied,  “Eh?”  The  donkey  said,  “You  have  indeed 
succeeded  in  bringing  us  into  a good  position;  I am 
quite  surprised;  if  it  had  not  been  for  you,  we  would  be 
dead  now !”  Such  was  the  talk  of  the  donkey.  The 
camel  replied,  “Are  you  not  a stupid  fellow?  Do  you 
know  anything?  Are  you  not  an  ignorant  one?”  So 
said  the  camel.  One  day  later  the  donkey  continued, 
“Friend !” — So  he  used  to  call  the  camel.  The  camel  re- 
plied, “Eh?”  The  donkey  said,  “I  have  some  thoughts 
(‘little  seeds’)  in  my  head;  how  may  it  be  with  them?” 
“Dear  me,”  replied  the  camel,  “what  may  be  your 
thoughts?”  Then  the  donkey  was  silent;  and  they  went 
to  sleep.  But  the  next  morning  he  began  again, 
“Friend!”  The  camel  said,  “Eh?”  The  donkey  said, 
“These  things  (thoughts)  are  still  working  in  my  head.” 
“You  begin  to  forget;”  warned  the  camel,  “do  you  not 
remember,  when  we  were  caught  (every  morning)  and 
were  always  beaten  with  a club?”  “I  will  be  silent,”  and 
he  remained  silent.  On  the  next  morning  he  continued, 
“I  cannot  eat  on  account  of  this  thing;  my  mind  is  al- 
ways wandering.”  The  camel  said,  “Why,  if  you  talk  so 
loud,  the  people  who  are  traveling  on  the  river  will 
hear  us.”  At  last  the  donkey  begged,  “Let  me  bray! 
just  once;  that  is  what  is  troubling  me.”  Thus  the 
talk  of  the  donkey.  The  camel  said,  “Well,  do  bray! 
I am  worn  out  by  you.  Death  will  come  to  all  of  us, 
not  to  me  alone !”  And  the  donkey  ran,  snorting,  and 
braying  exceedingly  loud,  and  he  snorted  again.  Some 
people  who  were  traveling  in  a boat,  heard  him;  they 
said,  “Where  does  that  donkey  cry?”  They  went 
ashore  saying,  “There  must  be  people  on  the  island.” 
They  searched  in  the  grass,  but  there  were  no  people. 
At  last  they  found  the  donkey  and  the  camel.  They 


APPENDIX 


223 


seized  them  and  beat  them  with  clubs.  The  camel  said, 
“Did  I not  tell  you,  saying:  we  shall  be  found?  but  now, 
what  do  you  say  ?”  The  donkey  was  silent.  They  both 
were  driven  away  and  were  bound  with  boat-ropes,  in 
order  to  pull  the  boat.  The  rope  of  the  camel  broke, 
and  he  ran  away.  The  people  pursued  him,  but  he  out- 
ran them.  So  the  donkey  was  left  with  the  strangers. 
He  was  beaten  with  clubs ; the  boat  was  heavy ; he  died. 
Some  days  later  the  camel  came  to  the  river  bank  to 
drink;  he  found  the  donkey  dead  in  the  water;  he  was 
bloated.  And  he  said,  “Get  up!”  (Here  follows  camel- 
talk.)  He  said  again,  “Get  up  and  bray:  formerly  I 
told  you,  do  not  cry!  But  you  said,  something  is 
(‘working’)  in  my  head.  Now  get  up !”  But  the  donkey 
was  dead.  So  the  camel  went  to  drink  and  then  re- 
turned into  the  forest. 

Mourning  Song. 

Agwetnyanedong,  the  country  is  starved,  the  peo- 
ple are  dying.  Agwet,  son  of  Nyikang,  they  are  mourn- 
ing, stretching  up  their  hands. 

Riddles. 

Brothers  who  never  hurt  each  other? 

The  two  horns  of  a cow. 

Which  sorcerer  spends  the  whole  night  in  swinging? 

The  tail  of  a cow. 

The  gray  one  running  toward  the  fields? 

The  mist. 

(Who  asks)  I am  traveling,  where  are  you  going? 

The  shadow  of  man. 


224 


APPENDIX 


APPENDIX  VIII 

EXTRACT  FROM  OFFICIAL  REPORT  OF  LORD  CROMER 
IN  1903. 

“An  opportunity  was  afforded  to  me,  during  my  re- 
cent tour  in  the  Sudan,  of  visiting  the  station  estab- 
lished by  the  American  missionaries  on  the  Sobat  River. 
The  establishment  consists  of  Mr.  and  Mrs.  Giffen  and 
Dr.  and  Mrs.  McLaughlin.  I was  greatly  pleased  with  all 
I saw.  The  Mission  is  manifestly  conducted  on  those 
sound,  practical,  common-sense  principles  which,  in- 
deed, are  strongly  characteristic  of  American  Mission 
work  in  Egypt.  No  parade  is  made  of  religion.  In 
fact  the  work  of  conversion,  properly  so-called,  can 
scarcely  be  said  to  have  commenced.  Mr.  Giffen  has, 
very  wisely,  considered  that,  as  a preliminary  to  the  in- 
troduction of  Christian  teaching,  his  best  plan  will  be 
to  gain  some  insight  into  the  ideas,  manners,  and  cus- 
toms of  the  wild  Shilluks  amongst  whom  he  lives,  to 
establish  in  their  minds  thorough  confidence  in  his  in- 
tentions, and  to  inculcate  some  rudimentary  knowledge 
of  the  Christian  moral  code.  In  these  endeavors  he 
appears  to  have  been  eminently  successful.  By  kindly 
and  considerate  treatment  he  is  allaying  those  sus- 
picions which  are  so  easily  aroused  in  the  minds  of  sav- 
ages. I found  considerable  numbers  of  Shilluks,  men 
and  women,  working  happily  at  the  brick-kiln  which  he 
has  established  in  the  extensive  and  well-cultivated  gar- 
den attached  to  the  Mission.  I may  remark  incident- 
ally that  cotton,  apparently  of  good  quality,  has  already 
been  produced.  The  houses  in  which  the  members  of 
the  Mission  live  have  been  constructed  by  Shilluk  labor. 
I addressed  the  men  present,  through  an  interpreter, 
and  fully  satisfied  myself  that  they  were  happy  and  con- 


APPENDIX 


225 


tented.  They  understand  that  they  can  now  no  longer 
be  carried  ofif  into  slavery,  that  they  will  be  treated  with 
justice  and  consideration,  and  paid  for  their  labor. 

“Not  only  can  there  be  no  possible  objection  to 
Mission  work  of  this  description,  but  I may  add  that, 
fr  im  whatever  point  of  view  the  matter  is  considered, 
tht  creation  of  establishments  conducted  on  the  prin- 
ciples adopted  by  Mr.  Giffen  and  Dr.  McLaughlin  can- 
not fail  to  prove  an  unmixed  benefit  to  the  population 
amongst  whom  they  live.  I understand  that  the  Ameri- 
can missionaries  contemplate  the  creation  of  another 
Mission  post  higher  up  the  Sobat.  It  is  greatly  to  be 
hoped  that  they  will  carry  out  this  intention.  They  may 
rely  on  any  reasonable  encouragement  and  assistance 
which  it  is  in  the  power  of  the  Sudan  Government  to 
afford.  It  is,  I venture  to  think,  to  be  regretted  that 
none  of  the  British  Missionary  Societies  appear  so  far 
to  have  devoted  their  attention  to  the  southern  portions 
of  the  Sudan,  which  are  inhabited  by  pagans.  Not  only 
do  these  districts  present  a far  more  promising  field  for 
missionary  enterprise  than  those  provinces  whose  popu- 
lation is  Mohammedan,  but  the  manifest  political  objec- 
tions which  exist  in  allowing  mission  work  in  the  latter, 
do  not  in  any  degree  exist  in  the  former  case.  I en- 
tirely agree  with  the  opinion  held  by  Sir  Reginald  Win- 
gate, and  shared,  I believe,  by  every  responsible  offi- 
cial who  can  speak  with  local  knowledge  and  authority 
on  the  subject,  that  the  time  is  still  distant  when  mis- 
sion work  can,  with  safety  and  advantage,  be  permitted 
amongst  the  Moslem  population  of  the  Sudan. 

“Subsequently  to  writing  these  remarks  I visited  the 
Austrian  Roman  Catholic  Mission,  situated  a short  dis- 
tance south  of  Fashoda.  It  is  also  very  well  conducted, 
and  deserved  the  same  amount  of  encouragement  as  that 
accorded  to  the  American  establishment. 

“I  should  add  that,  although  mission  work,  properly 


226 


APPENDIX 


so-called,  cannot  as  yet  be  permitted  amongst  the  Mos- 
lem population  of  the  Sudan,  I see  no  objection  to  the 
establishment  of  Christian  schools  at  Khartum.  Parents 
should,  of  course,  be  warned,  before  they  send  their 
children  to  the  schools,  that  instruction  in  the  Christian 
religion  is  afforded.  It  will  be  then  for  them  to  judge 
whether  they  wish  their  children  to  attend  or  not.  Prob- 
ably the  best  course  to  pursue  will  be  to  set  aside  certain 
hours  for  religious  instruction,  and  leave  it  optional  to 
the  parents  whether  or  not  their  children  shall  attend 
during  those  hours.  It  must  be  remembered  that  be- 
sides the  Moslem  population,  there  is  a small  number  of 
Christians  at  Khartum.  These  might  very  probably  wish 
to  take  advantage  of  the  schools.” 


APPENDIX 


227 


APPENDIX  IX 

BIBLIOGRAPHY. 

General 

Gleichen,  Lieut.-Col.  Count,  The  Anglo-Egyptian  Su- 
dan. 2 vols.  Wyman  & Sons,  London,  E.  C.  los. 

Westermann,  D.,  The  Shilluk  People:  Their  Langu^e 
and  Folklore.  Dietrich  Reimer,  Berlin,  or  Board 
Foreign  Missions  United  Presbyterian  Church, 
Philadelphia. 

Baker,  Sir  S.  W.,  Ismalia:  Expedition  to  Central  Af- 
rica. Macmillan  Co.,  London.  $1.40. 

Speke,  Capt.  J.  H.,  Journal  of  the  Discovery  of  the 
Source  of  the  Nile.  J.  M.  Dent  & Co.,  Edinburgh. 
$■35- 

Baker,  Sir  S.  W.,  Discovery  of  the  Albert  Nyanza. 
Macmillan  Co.,  New  York  & London.  $1.40. 

Baker,  Sir  S.  W.,  The  Nile  Tributaries  of  Abyssinia. 
Macmillan  Co.,  New  York  & London.  $1.40. 

Historical 

Johnston,  Sir  H.,  The  Nile  Quest:  Story  of  Explora- 
tions. F.  A.  Stokes  Co.,  New  York.  $1.45. 

Wingate,  Major  F.  R.,  Mahdism  and  the  Egyptian  Su- 
dan. Macmillan  Co.,  New  York.  (Out  of  print.) 

Slatin,  Col.  Rudolf  Pasha,  Fire  and  Sword  in  the  Egyp- 
tian Sudan.  E.  Arnold,  London.  ($2.00.) 

Wingate,  Major  F.  R.,  (Ohrwalder),  Ten  Years’  Cap- 
tivity in  the  Mahdi’s  Camp.  Low,  Marston  & Co., 
London.  2s.  6d. 

Steevens,  G.  W.,  With  Kitchener  to  Khartum.  Dodd, 
Mead  & Co.,  New  York.  $1.50. 


228 


APPENDIX 


Biographical 

Boiilger,  D.  C.,  Life  of  General  Gordon.  Thomas  Nel- 
son & Sons,  New  York.  35  cents. 

Hake,  A.  E.,  The  Journal  of  Major-Gen.  C.  G.  Gordon 
at  Khartum.  Kegan  Paul  Co.,  London.  3s  6d. 

Hill,  G.  B.,  Col.  Gordon  in  Central  Africa,  1874-79.  Mac- 
millan Co.,  New  York.  $1.75. 

Butler,  Col.  Sir  Wm.  F.,  Charles  George  Gordon.  Mac- 
millan Co.,  New  York.  75  cents. 

M issiouary 

Giffen,  J.  K.,  The  Egyptian  Sudan.  F.  H.  Revell  Co., 
New  York.  $1.12,  postpaid. 

Annual  Report  of  the  Board  of  Foreign  Missions  of 
the  United  Presbyterian  Church  of  N.  A.,  free.  Ad- 
dress this  Board  at  200  North  15th  Street,  Philadel- 
phia, Pa. 

Annual  Report  of  Church  Missionary  Society  for  Africa 
and  the  East,  2s.  Address  this  Society  at  Salisbury 
Square,  F.  C.,  London,  England. 


INDEX 


1 


INDEX 


Abyssinia,  138,  181. 

Adaptability,  202-203. 

Agriculture,  see  Cultivation. 

American  Mission,  131-178, 
see  Appendix  I. 

Amusement,  118-120. 

Animal  life,  35. 

Anuak,  126. 

Area,  21-24. 

Baker,  Sir  Samuel,  51-57. 

Bibliography,  see  Appendix 
IX. 

Bird  life,  39. 

Boundaries,  27. 

Carson,  154,  158. 

Cattle,  30. 

Children,  117. 

Christianity,  early,  48 ; 
modern,  110 ; see  Mis- 
sionary. 

Christian  Endeavor  Society, 
173. 

Church,  see  Evangelical 
Church. 

Church  Missionary  Society, 
131-133,  177-178,  see  Ap- 
pendix II. 

Climate.  32-33,  60,  155,  165, 
see  Appendix  III,  IV. 

Comity,  177-178. 

Country,  17,  22,  27-31. 

Courage,  203. 

Cruelty.  91-92. 

Cultivation,  31,  34. 

Culture.  201. 

Dangers,  see  Climate,  Snakes. 

Desert,  17,  27,  30. 

Dinka,  125. 


Distances,  18,  22-24,  65,  183. 
Doleib  Hill.  140-170. 

Dress,  113,  128. 

Durra,  Indian  millet  (Sor- 
ghum vulgar  e). 

Edinburgh  Conference,  186. 
Educational,  168,  173,  see 

Industrial. 

Egypt,  47-50,  57,  59,  64,  69, 
76.  98,  100,  107,  137,  172- 

173. 

Egyptians,  107,  140-142,  172- 

174. 

“Elliott,  The,”  161. 
Ethnology,  see  Appendix  V. 
“Evangel,  The,”  171. 
Evangelical  Church,  134, 
172-173. 

Evangelistic  Work,  160-164, 
172-173. 

Expense,  197-198. 
Exploration,  18,  19,  39-43. 

Famine,  92-94,  167,  183. 
Folklore,  see  Appendix  VII. 
Pood,  115-116,  see  Re- 
sources. 

Forests,  28,  29,  31. 

Game,  see  Animal  life. 
Gessi,  67-69. 

Giffen,  29-30,  37-39,  113, 

137-153. 

Good  nature,  202. 

Gordon,  Gen.  C.  G.,  57-86, 
97-99,  206. 

Government,  99-103,  132, 

141,  195,  see  Appendix 

VIII. 

Grazing  land,  30. 


231 


232 


INDEX 


Hicks  Pasha,  76. 

History,  19 ; of  Sudan,  47- 
102  ; of  Shilluks,  121-123  : 
of  missionary  effort,  131- 
149. 

Health,  31,  155,  196,  201- 

202. 

Herodotus,  40. 

Houses,  see  Residences. 

Isaiah,  20. 

Ismail  Pasha,  57. 

Industrial  Work,  145-148. 

Islam,  see  Mohammedanism. 

Intellectual,  114,  117,  184. 

Johnston,  Sir  Harry,  39.  41, 
109. 

Jwok,  121. 

Jibba,  89  ; a dervish  robe  re- 
sembling a gown  covered 
with  patches  to  symbolize 
poverty. 

Khalifa,  see  Mahdism,  87,  88, 
89. 

Khartum,  Fall  of,  79-82. 

Kitchener,  95-100. 

Livingstone,  44,  206. 

Language,  109,  157-160,  161, 
164. 

Leadership,  200. 

Mahdi,  73-76,  86. 

Mahdi  Rebellion,  73-99. 

Maps,  25,  42. 

Map-making,  40-43. 

Missionary,  19,  20,  36,  131- 
178. 

Mountains,  31. 

Mohammed  Ahmed,  see 
Mahdi  Rebellion. 

Marriage,  116. 

Mohammedanism,  109,  160, 

168,  177,  186-190  : see 

Mahdi  Rebellion. 


Mathews,  Rev.  G.  D.,  136. 
Missionaries,  Names  of,  153- 
154,  177 ; Qualifications 

needed,  200-204. 

McCreery,  159. 

Medical,  168-170,  175-177. 
Morality.  184. 

Northern  Sudan.  30.  33,  34, 

35,  107-110,  172-178. 
Napata,  47. 

Negro,  see  People,  Southern 
Sudan. 

Nyikang,  121. 

, Nuer,  126-128,  171. 

Nasser  station,  170-172,  183. 
Need,  181-185. 

Omdurman,  110. 

Omdurman,  Battle  of,  96. 

j Ptolemy,  41. 

I Provinces,  26. 

! People,  107-128. 

Providences,  156-157. 

Prayer,  193-197. 

Railroad,  22-24. 

Resources,  33-36.  100. 

Races  in  Sudan,  107-128. 
Religion.  109,  120-124,  184- 
185  : see  Appendix  VI  : 

see  Missionary. 

Roman  Catholics,  131-132. 
Residences,  145-148,  155. 

Sobat  River,  43,  111,  113, 
140-172. 

Snakes,  36-39. 

Southern  Sudan,  30,  33,  35, 

36,  111-128,  140-172,  187- 
190. 

Sudan,  24 ; see  Country,  Ex- 
ploration, Area,  Provinces. 
Boundaries. 

Steevens,  17,  27-28,  99. 
Slavery.  19,  50-70,  182. 


INDEX 


233 


Steamer,  22. 

Schweinfurth,  28-29. 

Steppes,  30. 

Stanley,  41. 

Slatin  Pasha,  73,  88. 

Shulla,  same  as  Shilluk,  but 
without  the  Arabic  end- 
ing. 

Shilluk,  112-125,  144-170, 

157-160. 

Stewardship,  197-200. 
Spirituality,  203. 


Travel,  see  Railroad,  Steamer, 
65. 

Urgency,  186-190. 

Wingate,  21,  99. 

War,  94. 

Westermann,  109,  114,  124. 
Women,  18,  112-113. 
Watson,  Rev.  Andrew,  137. 
Wealth,  197-200. 


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